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ABSTRACT

THE PROSE STYLE OF
LANCELOT ANDREWES' HOLY DAY SERMONS

BY

Ruth Yzenbaard Reed

In his best sermons, Lancelot Andrewes consciously adopted a prose
style which reflects, in and of itself, the central themes of Christ-
ianity. By examining the predominant stylistic features in sermons which
are thematically related and by observing how Andrewes varies his style
to suit different holy days, this organic relationship between style
and content is revealed.

In his Christmas sermons, Andrewes juxtaposes concrete and abstract
diction to portray Christ's two natures. Word-play in the form of repeti-
tion and accumulation reflects the magnaminity of God's giving Christ to
man and in the form of punning suggests the multiple and complex rami-
fications of the incarnation. Short, elliptical sentences mirror
Andrewes' theme that infinite time in eternity is attainable because
of Christ's birth. Andrewes' rather conventional figurative language,
drawn largely from the natural world, indicates his conviction that
God's second book of revelation (the natural world) confirms God's
first book, the Bible, Each of these stylistic devices reflects Andrewes'
Christmas message--the incarnation of Christ, which is central to God's
plan for man's salvation.

Whereas the Christmas sermons focus on the significance of Christ's
dual nature, the Easter sermons direct the auditor's attention toward
the risen Christ and eternal life. Long, complex sentences, many of

which employ parallelism with a cumulative effect, imply, by virtue of

Reed
their length, man's hopes for such eternal life. Andrewes' message of
the risen Christ is also reinforced by his characteristic use of paired
terms which underscore his themes of the risen and eternal Christ, of
fallen and redeemed man, and of transient earthly life and lasting salva—
tion. Andrewes' typical word-play and conventional figurative language
also appear in the Easter sermons.

In his Whitsunday sermons, Andrewes employs a combination of short,
elliptical sentences and long balanced ones as well as word-play and
figurative language. Peculiar to these sermons is the use of triads
and paradox, stylistic devices which particularly support Andrewes'
theme that the Holy Ghost is the third member of the trinity sent by
Christ to be a comforter to man while he is on earth and a guide who
leads repentant sinners to eternal life.

Andrewes also celebrates Ash Wednesday, Lent, and Good Friday.
Because these sermons are few in number, discernible stylistic patterns
are not clearly manifested. Each group, however, is unique by virtue
of the tone which Andrewes establishes. In the Ash Wednesday sermons,
he creates a sense of urgency by eloquently addressing his congrega-
tion and by employing a subjective persona. The Lenten sermons are
characterized by an earnest, persuasive, and argumentative tone created
primarily by Andrewes' choice of diction and syntax. The Good Friday
sermons are the most effective of his sermons because in them he uses
vivid, concrete diction to portray the suffering of Christ; such diction
demands that the auditor vicariously suffer death on the cross with
his savior.

Because his holy day sermons differ thematically, they exhibit
varying stylistic patterns, patterns chosen to reinforce the religious

themes. These stylistic devices, particularly when they are employed

Reed
in passages of thematic importance, are the best evidence that Andrewes'
prose is indeed self-conscious and artful. Andrewes' frequent state-
ments within these sermons concerning his views on language and style
testify to this thesis. He defends his method of preaching, explains
the significance of language, and specifically refers to different
aspects and functions of words. What these statements reveal is
Andrewes' conscious awareness of how language functions and of how it

may be fashioned so as to reinforce his themes., To him, style is a

matter of choice based upon his desire to unite res and verba.

THE PROSE STYLE OF
LANCELOT ANDREWES' HOLY DAY SERMONS

BY

Ruth Yzenbaard Reed

A THESIS

Submitted to
Michigan State University
in partial fulfillment of the requirements
for the degree of

DOCTOR OF PHILOSOPHY
Department of English

1973

Copyright by
RUTH YZENBAARD REED

1973 t)
a“

For John

ii

ACKNOWLEDGMENT S

I wish to express my appreciation to Professor Lawrence Babb who
directed this dissertation and who aided and encouraged me by his instruc-
tion and example. I am grateful as well to Professors D. M. Rosenberg
and John A. Yunck who read and commented on my work. All three have
made my graduate experience beneficial and pleasant. Mrs. Jayne
Sagataw of the Inter-Library Loan Service at Michigan State University
has also been extremely helpful to me. And my friends Lois and Jerry

Beznos and Carol Chielens have rendered numerous services.

iii

TABLE OF CONTENTS

Chapter I: Introduc tion

Chapter II: The Nativity Sermons

Chapter III: The Easter Sermons

Chapter IV: The Whitsunday Sermons

Chapter V: The Ash-Wednesday, Lent, and Good Friday Sermons

Chapter VI: Conclusion

Bibliography

Appendix A: Poems in Honor of Andrewes

Appendix B: Long Sentences Which Describe Christ's Immortality
and Promise of Eternal Life

Appendix C: Long Sentences Assuring Man of Christ's Power and Love

Appendix D: Long Sentences Urging Man to Participate in the Holy
Supper

Appendix E: Sentences Demonstrating Balance and Parallelism

Appendix F: Long Sentences Describing the Holy Ghost

Appendix G: Long Sentences Describing the Celebration of Whit-
sunday

Appendix H: Long Sentences Describing God's Goodness to Man

Appendix I: Long Sentences Urging Obedience to God

Appendix J: Long Sentences Warning Man

Appendix K: Long Sentences Assuring Man of Eternal Life

Appendix L: Sentences Which Exhibit Balance and/or Parallel
Construction

Appendix M: A Selection of Andrewes' Prose

Appendix N: A Selection of Andrewes' Prose

iv

40

78

122

175

206

223

234

239

241

243

245

246

247

248

249

251

253

254

256

257

CHAPTER I : INTRODUCTION

"Away with those torches. We see very well," exclaimed Queen
Elizabeth to the Abbot of Westminster and his monks who greeted her at
the opening of her first Parliament on January 25, 1559.1 Her unre-
hearsed and symbolic gesture gave a strong indication of how Elizabeth
would come to terms with the religious controversy which had riddled
England since her father, Henry VIII, had officially repudiated Papal
supremacy and been declared in 1534, by the Act of Supremacy, "the
supreme head of the Church of England." The young queen had been
reared a Catholic but had accepted, with apparently little difficulty,
her brother Edward's Protestantism, and later, her sister Mary's ortho-
doxy. Except for her distaste for clerical marriage and annoyance with
petty theological arguments, Elizabeth expediently kept what religious
views she held to herself. According to S. T. Bindoff, "the master-
clue to the success of the Elizabethan Settlement" lies in the character
of this woman "whose only real belief was belief in herself, and whose
only real devotion was devotion to her people."2

To settle the religious problems, Elizabeth had to choose between
Catholicism and the Protestantism of Cranmer and her father which had
sufficed "only so long as most Englishmen . . . hated the Pope but

lElizabeth Jenkins, Elizabeth the Great (New York: Coward-McCann,
Inc., 1959), p. 74.

 

2
Tudor England (1950; rpt. Middlesex: Penquin Books, 1951), p. 189.

 

3 Though she regarded her Settlement as a re-

still adored the mass."
vival of Henry's policy,4 circumstances had changed: the Papacy was
again in the ascendency, but few Englishmen were devoted to it, and many
were turning toward Geneva and Calvin's form of faith. Pride and loyalty
determined her course: the former was responsible for her rejection of
any authority, including the Pope's; the latter inspired her not to de-
sert those Protestants who had idolized her for so long.

Consequently, Elizabeth's first Parliament, which sat from January
to April, 1559, enacted two hills which established by law the Church
of England. The first, called the Act of Supremacy, declared Eliza-
beth the "Supreme Governor," not the "Supreme Head" as her father had
been, of the kingdom in all spiritual matters. The second, known as
the Act of Uniformity, restored Edward VI's Prayer Book of 1552 as the
only legal form of worship. The Book proved to be the "golden mean,"
for it was a "chameleon which could mean different things to different
people."5 Two alterations were made to conciliate the Catholics: "one
was the putting together of two lines from the First and Second of
Edward VI's Prayer Books, so that the Communion service could be used
both by those who believed in the real Presence and those who regarded
the rite as a commemoration; the other was the queen's own handiwork.
The Litany of the First Prayer Book had prayed: 'From the Bishop of
Rome and his detestable enormities, Good Lord, deliver us.‘ The Queen

removed this aspiration. She also crossed out 'Roman Catholics' from

3Ibid., p. 190.

42:. G. M. Trevelyan, History 9f_England (1926; rpt. New York:
Doubleday and Co., 1956), p. 87.

5
Ibid., p. 87.

3

"6 Be_

the clause praying for the conversion of Jews and infidels.
cause it was almost entirely clerical in organization, "it was felt to
be the more necessary to subject the Church to the external control of
Crown and Parliament."7 Laws defining doctrine and ritual and Commis-
sioners and bishops appointed by the Queen were the means of enforcing
the religious Settlement. During the first twelve years of Elizabeth's
reign, Catholics were not persecuted to any extent, and the zia_mggi§,
enforced by the Thirty-nine Articles of 1663, between Rome and Geneva
prevailed. But this moderate policy changed. "The Bull of Excommuni-
cation against Elizabeth in 1570 [which also absolved her subjects from
loyalty to heg7, the subsequent rising in the North, the Massacre of
St.Bartholomew in France in 1572, the secret missions of Jesuits and
seminarists, the plots against the Queen, and the Papal support of

the Spanish Armada"8 resulted in harsher penal measures against the
recusants in England.

The church was assaulted not only from without by the Papists but
from within by the Puritans whose numbers had steadily increased during
the Marian exile; from the ranks of those exiled Calvinistic bishops,
Elizabeth had been forced to replenish her clergy. Only the vigilance
of Archbishop Parker (and later Whitgift and Bancroft) and the Queen's
refusal to permit Parliament to discuss religion thwarted the Puritans
from securing, in the Convocation of 1563, a hold in the established

church. The recalcitrant clergy refused to wear the surplice (the

6Jenkins, p. 74.

7Trevelyan, p. 89.

8Paul A. Welsby, Lancelot Andrewes: 1555-1626 (1958; rpt. London:
SoPoCoKo’ 1964), p. 4.

 

4

outward symbol of the episcopacy they despised), to make the sign of

the cross during baptisms, and to use rings in the marriage ceremony.

The matter of sermons, sacraments, and bishops were all, however, sub-

ordinate to the real issue: "The Church of Puritan dreams would serve

but one end, the greater glory of God, and live by one rule, the rule of

the Scriptures. The Established Church appeared less concerned with

seeking the Kingdom of God than with supporting the Kingdom of England."9
During the 1580's, the government took drastic measures to secure

its established church (and hence to stabilize itself, for in the Queen's

eyes an abuse of her church was a political offenselo). The Parlia-

ment of 1581 declared religious practices contrary to the prescribed

ones to be treasonous and increased the fines for participating in any

"11 charact-

Papist practices. "Growing vigour and diminishing scruple
erized the attempt to eradicate Catholicism. Archbishop Whitgift was

entrusted with the responsibility of coercing the Puritans into conform-
ity. Armed with a set of Articles which demanded "unqualified subscrip-
tion from the clergy to the Royal Supremacy, the Prayer Book and Ordinal,

and the Thirty-nine Articles"12

and with the inquisitorial procedure
of the High Commission, he pursued the Calvinists. The Martin Mar-
prelate tracts in 1558-9 served only to increase the crown's deter-
mination to exterminate the Non-Conformists.

There were martyrs on both sides (Edmund Campion, the Jesuit, and

Henry Barrow, a Separatist, being two of the more famous ones). But

9
Bindoff, p. 230.
10
CE, Trevelyan, p. 133.
11Bindoff, p. 239.

1
2Ibid., p. 242.

5

persecution failed to eliminate the faith and influence of either of the
opposing parties. By the end of Elizabeth's reign (1603), though the
"majority of the English regarded themselves as ardent Protestants, and
a great number of them were living religious lives based on Bible and
Prayer Book,"13 a confrontation of two forces was clearly discernible--
a confrontation which foreshadowed the final clash between Charles I
and Parliament. "On the one side were the Crown, the Church, and the
unpopular courts of High Commission and Star Chamber, and on the other
a strong and growing Puritan party in Parliament and outside, the com-
mon lawyers, and a mass of opinion hostile to both Crown and Church."14

On April 5, 1603, James VI of Scotland left Edinburgh for West-
minster to be crowned (anointed) James I of England. On his way south,
a group of Puritan clergy met him with the Millenary Petition which re-
quested that the sign of the cross and the ring in the marriage cere-
monies be eliminated, that services be shorter and have more preaching,
that only educated men be allowed to become clergymen, that pluralism
be denied to bishops, and that the ecclesiastical courts be reformed.
The Roman Catholics likewise were active, but because Elizabeth had
forced them underground, they had little influence or power. In many
parts of England, however, particularly in the North, Catholicism was
widespread, though secret. Throughout his reign, James, "the heir of
the Tudor rulers who had defied Popes and Emperors and singed the

beard of the King of Spain,"15 who walked "girt with a sunlike

13Trevelyan, p. 130.

l4Welsby, p. 6.

15
Maurice Ashley, England in_the Seventeenth Century (1603-1714

(London: Penquin, 1952), p. 10.

 

6

majesty,"16 who ruled by "divine right,"17 was to be continually con-
fronted by these two disparate groups whose only apparent common bond
was their hatred of English episcopacy. Probably the most positive
result of this religious controversy was the Hampton Court Conference
called by and presided over by James in January, 1604. Though the Con-
ference was called to consider the Puritans' requests in the Millenary
Petition, it was not a success insofar as the Non-Conformists were con-
cerned. However, one of their members, John Reynolds, requested that
a new translation of the Bible be made, and James agreed, provided no
marginal notes, such as the Genevan Bible contained, be included. In
1611, the (unofficially) authorized version of the Bible appeared.
This, "the noblest monument of English prose,"18 was the work "neither
of an individual nor of a party, but of a Church."19 Several Puritans,
though not the more militant ones, translated side by side with Anglicans.

In spite of controversy, "the bulk of the population did what it
was told by authority and partook of services read from the Common
Prayer Book."20 Moreover, the established church was blessed with at
least three great leaders who defended it and who persuaded its people
to follow the precepts which it laid down; these men were Richard Hooker

(c. 1554-1600), John Jewel (1522-1571) and Lancelot Andrewes (1555-

16
Trevelyan, p. 153.

17
He was also, of course, referred to as "God's silly vassal" and

as "the wisest fool in Christendom."

18Douglas Bush, English Literature ig_the Earlier Seventeenth Cen-
tury, 2nd ed. (Oxford: Clarendon Press, 1962), pp. 65-6.

 

 

19Welsby, p. 84.

20Ashley, p. 31.

7

1626). Hooker's Qf_thg_£awg§'gf-Ecclesiasticall Politie (1594—1662)
explained the Elizabethan Settlement and defended its virtues. Hooker
and Andrewes "not only led the revulsion against dominant Calvinism,
but introduced a more mature conception of the position of the English
Church, based upon the appeal to Scripture and the principles of the
undivided Church."21 Welsby states: "To the yi§_media_of the English
Church, Andrewes brought theological and historical enrichment, invest-
ing it with a positive apologia based on Scripture and the Fathers and

delivering it from a predominatingly negative defence against Rome or

"22

a too close alliance with Calvinism. With fulsome praise, Douglas

Macleane describes Andrewes' contribution to the Anglican Church:

If . . . something of fragrance came to cling to
her name as to that of a spiritual mother, if
sweeter thoughts and a ghostlier veneration gath-
ered round the skirts of her robe, if with the dawn
of the seventeenth century there awoke a spirit
of dutiful and loving churchmanship, we owe it
first to the Prayer Book, whose teaching remained
as a standing reproach to self-willed novelism,
and whose services had won their way into the
affections of a generation to which Calvin was
only a name, but secondly to the example and doc-
trine of Lancelot Andrewes, during many years of
transition the most venerated exponent of the
Church's mind.23

Through his theological arguments carried on with foreign ROman
Catholics, through his instructive lectures and discourses directed to
his countrymen, and through his sermons delivered at court, Andrewes
became the "foremost exponent of the pure Church of England ideal of

21W. H. Frere, The English Church in_the Reigns 9£_Elizabeth and
James I_(1538-l625) (London: Macmillan and Co., 1924): P. 184.

 

 

 

22Welsby, p. 275.

23Lancelot Andrewes and the Reaction (London: George Allen and
Sons, 1910): P0 190.

reformation."24

Andrewes' life, 1555-1626, spans the reigns of three monarchs, each
of whom he served. Born in the parish of All Hallows, Barking, he was
the eldest of Thomas Andrewes' thirteen children. His father had been
a seafaring merchant who rose to become a Master of Trinity House.

His parents intended to apprentice the young boy to a trade, but his
two schoolmasters dissuaded them. The first of these was Master Ward
of the Cooper's Free School in Radcliffe, which Andrewes entered

about 1563; the other was Master Richard Mulcaster of Merchant Taylor's
School where he went probably in 1565. His early passion for study is
described by Buckeridge:

In his tenderest years he shewed such readiness
and sharpness of wit and capacity, that his teach-
ers and masters foresaw in him that he would prove
lumen literarum gt_literatorum, 'the burning and
shining candle of all learning and learned men'

. . . he associated all time lost that he spent
not in his studies, where in learning he out-
stripped all his equals, and his indefatigable
industry had almost outstripped himself. He
studied so hard when others played, that if his
parents and masters had not forced him to play
with them also, all the play had been marred.

His late studying by candle, and early rising at
four in the morning, procured him envy among his
equals, yea with the ushers also, because he
called them up too soon.25

 

 

Having become head scholar, he left Merchant Taylor's for Pembroke
Hall, Cambridge, which he entered at Michaelmas, 1571, as one of Dr.

Thomas Watts' Greek scholars.

24Ibid., p. 24.

25John Buckeridge, "A Sermon Preached at the Funeral of the Right
Honourable and Reverend Father in God Lancelot Late Lord Bishop of
Winchester, in the Parish Church of St. Saviour's in Southwark, On
Saturday, Being the Eleventh of November, A.D. MDCXXVI," in Works 9£_
Andrewes, ed. J. P. Wilson (1626; rpt. New York: AMS Press, Inc., 1967),
V, 289.

9
At this time, Cambridge was a center of strong Puritan sentiment.
A year before Andrewes' arrival there, Thomas Cartwright had been de-
prived of the Lady Margaret Professorship for his extreme Puritanism.
In spite of strong support within the university, Cartwright eventually
left for Geneva. As a result of this controversy, new Statutes were
granted the university by Queen Elizabeth which attempted to curtail

the power of the congregation by investing it in appointed office

holders.
Andrewes' attitude toward the Puritans is difficult to ascertain.
Aubrey relates what may be another of his apocryphal tales:

This party [the Puritané? had a great mind to drawe
in this learned young man [Andrewes7, whom (if they
could make theirs) they knew would be a great honour
to them. They carried themselves outwardly with
great sanctitity and strictnesse. They preached up
very strict keeping and observing the Lord's day:
made, upon the matter, damnation to breake it, and
that 'twas less Sin to kill a man. Yet these Hypo-
crites did bowle in a private green at their college
every Sunday after Sermon; and one of the College

(a loving friend to Mr. L. Andrewes) to satisfie
him, one time lent him the key of a Private back
dore to the bowling green, on a Sunday evening,
which he opening, discovered these zealous Preachers
with their Gownes off, earnest at play. But

they were strangely surprised to see the entry of
one that was not of the Brotherhood.26

M. M. Knappen asserts that Andrewes was definitely associated with the
Puritan faction and points out that the Andrewes family, being of the
merchant class, very likely would have been sympathetic toward the
Calvinistic movement.27 But Welsby argues convincingly that Andrewes'

only real connection with the movement was his sabbatarian convictions.

2 . . . .
6John Aubrey, Aubrey's Brief Lives, ed. Oliver Lawrence Dick

(Ann Arbor: University of Michigan Press, 1957), p. 6.

27"The Early Puritanism of Lancelot Andrewes," Church Histqu:
II (1933), 95-104.

 

10
He was like "many in the Anglican Church who, in their desire to improve
the moral state of the country, wished for a stricter observance of
Sunday, but who had no desire whatever to change the government, dis-
cipline or worship of the Church."28
Andrewes' career at Cambridge was marked by several successes. In

1575, he proceeded to the B.A. degree and a year later was elected to
a fellowship at Pembroke. By 1578, he was incorporated as M.A., be~
came Catechist, and in 1580, was ordained deacon and Junior Treasurer,
and Senior Treasurer the following year. After he had become a fellow,
he devoted himself to learning a new language each year:

His custom was, after he had been three years in the

University, to come up to London once a year to visit

his parents, and that, ever about a fortnight before

Easter, staying till a fortnight after: and against

the time he should come up, his father, directed by

letters from his son, before he came, prepared one

that should read to him, and be his guide in the

attaining of some language or art, which he had not

attained before. So, that within few years, he had

laid the foundations of all arts and sciences, and

had gotten skill in most of the modern languages.

As Catechist, he instituted a popular course of weekend lectures on

the Decalogue, later (1642) published as The Morall Law Expounded

 

(other editions use the title The Patterne 9£_Catechisticall Doctrine).

 

 

He was regarded at the university as "an excellent Catechist for his
.profoundness in the fundamental points of religion, and eminent in all
(Jther kind of learning, as being skillful in the Oriental tongues;

am) especially that which made him no less admired than his catechising was,

28Welsby, p. 28.
29Henry Isaacson, "An Exact Narration of the Life and Death of
'the Late Reverend and Learned Prelate, and Painfull Divine, Lancelot
Zhuirewes, Which May Serve as a Matter of Piety and Charity to all godly
<disposed Christians," in Works of Andrewes, XI, v.

11

that he was a man deeply seen in all cases of conscience, and in that
respect was much sought unto by many, who ever received great satis-
faction from him in clearing those doubts which did much perplex them."3O
Welsby quotes John Jackson's "Epistle Dedicatory" to the 1642 edition:
"In those days when it was Preached he was scarce reputed a pretender
to learning and piety in Cambridge, who made not himself a disciple of
Mr. Andrewes by dilligent resorting to his Lectures; nor he a pretender
to the study of Divinity, who did not transcribe his notes."31 J. G.
Bishop says of this early work:

Here we see coming to the fore, most of the charact-

eristic emphases which the later Caroline divines were

to work out. We have here the use of Scripture and of

the early Fathers as authoritative; the same stress

on the importance of the individual conscience; the

same direct reference to the condition of people set

on the way of holiness. This development was taking

place when, in the post-Tridentine Roman Church,

moral theology was becoming more authoritarian, in—

creasingly legalistic and casuistic.

In 1585, Andrewes read his thesis Dg_Usuris for the B.D. degree.

A year later he became chaplain to the Earl of Huntingdon, President
of the Council of the North, to the Queen, and to Archbishop Whitgift.
Little is known of his activities in the latter two capacities, but
Andrewes accompanied the moderately Puritanical Earl to the north in
an attempt to convert Roman Catholics, an activity which he had been
involved with for some years. Buckeridge claims that he was extremely

successful, for "God so blest his endeavours that he converted some of

the priests and many of the laity, with great success, bringing many to

30Ibid., p. vii.

31Welsby, p. 22.

32Lancelot Andrewes: Bishop 9£;Chichester, The Chichester Papers,

No. 33 (Chichester: Chichester City Council, 1963), p. 5.

 

12
the Church, and seldom losing his labour, none ever converting so many

, 33
as he did."

In 1589,34 several honors came to Andrewes. At the suit of Sir

Francis Walsingham, the Queen's minister and his patron from an early
age, Andrewes was admitted to the prebendal stall of North Muskham in
the Church of Southwell and to the prebendal stall of St. Pancras at

St. Paul's. Walsingham was probably also responsible for Andrewes'
appointment to the Vicarage of St. Giles, Cripplegate, London, in the
same year. Since the thirteenth century, the Office of Penetentiary had
been annexed to the stall of St. Pancras; Andrewes attempted to restore
the significance of that office:

While he held this place, his manner was, especial-
ly in Lent time, to walk duly at certain hours in
one of the aisles of the church, that if any came
to him for spiritual advice and comfort, (as some
did, though not manY). he might impart it to them.
This custom being agreeable to the Scripture and
Fathers expressed and required in a sort by the
Communion Book, not repugning the XXXIX Articles,
and no less approved by Calvin in his Institutions,
yet was quarrelled with by divers (upon occasion
of some sermons of his) as a point of Popery.

Isaacson reports that he read a divinity lecture there three times a
week in term time, and Buckeridge states that "he would be bold with

himself and say, when he preached twice a day at St. Giles', he prated

33Works gf_Andrewes, V, 290. Philip Caraman, however, in his
translation of William Weston's An_Autobiography_g£_the Jesuit Under-
ground (New York: Farrar, Straus, and Co., 1955): P. l35--rather
gleefully observes that Andrewes was unsuccessful in confuting Weston
and that although Thomas Fuller may have thought "'the world wanted
learning to know how learned this man was,‘ W. W. got the better of
him on this occasion."

 

 

In the following year, he was admitted to Gray's Inn and pro-
bably received his D.D.
35John Harrington, "A Briefe View of the State of the Church of
England" in Works 9£_Andrewes, XI, xxxvi-xxxvii.

13

once.“36 While at St. Giles, Andrewes composed his Manual for the

 

Sick for his ministrations to his parishioners; it consists of a series
of devotions based primarily on the Psalter. Two sermons are extant

from this appointment: The Worshipping gf_Imaginations and The Law-

 

 

fulness g£_Swearing. In the same year, Walsingham was influential in
Andrewes' being appointed Master of Pembroke College, a position

he retained until 1605. Isaacscn claims that he found the college

in debt but left over a thousand pounds in its treasury when he
resigned. In addition to tending to routine university work, Andrewes
became involved in religious controversy at Cambridge. To prevent
disputes, such as that between William Barrett and Archbishop Whit-
gift,37 the strongly Calvinistic Lambeth Articles were drawn up

in 1595. Andrewes responded with Judgment g£_the Lambeth Articles,

 

in which he maintained that predestination is far too mysterious a
subject to be argued about.38

The authorities' confidence in Andrewes' orthodoxy is evidenced
by his being appointed to hold conferences with Henry Barrow, leader
of the Separatist movement, in 1590, and with John Udal, a Puritan
who was implicated in the Martin Marprelate controversy, in 1591.
Udal died in prison and Barrow on the scaffold, Andrewes having

convinced neither.

In 1598, Andrewes succeeded Bancroft in the eleventh stall at

36Buckeridge, Works 9£_Andrewes, V, 295.
37 -
Cf, Welsby, pp. 42 3.

38Andrewes never precisely states his position on predestination.
Henry R. McAdoo (The Spirit gf_Anglicanism [New York: Charles Scribner's
Sons, 19657, p. 322) thinks it "tolerably clear that Andrewes inclined
to the general position of the Arminians."

 

 

14
Westminster and in 1601 became Dean there. John Hackett, who was in
the school at that time, portrays Andrewes:

How strict that excellent man was to charge all

masters that they should give us lessons out of

none but the most classical authors; that he did

often supply the place both of head schoolmaster

and usher for the space of the whole week together,

and gave us not an hour of loitering time from

morning to night . . . that he never walked to

Chiswick for his recreation without a brace of

young fry, and in that wayfaring leisure had a

singular dexterity to fill those narrow vessels

with a funnel.39
As Dean, he presumably took some part in Elizabeth's funeral in 1603.
In July of that year, Andrewes was at James' side throughout the coro-
nation service, the first time the Anglican rites were used.

Under James, Andrewes' advancement was rapid. He was chairman
of one of six companies responsible for the translation of the Bible;
his group worked on the books from Genesis through 2 Kings. In 1604,
he was also elected to the Society of Antiquaries, but his connection
with the group was tenuous, probably because James mistrusted them.

On October 31, 1605, Andrewes' election to the see of Chichester
was confirmed, and on the third of November, he was consecrated.
Elizabeth had also offered him bishoprics--Salisbury in 1596 and Ely
in 1599--but he had refused both promotions in protest of her habit
of keeping sees vacant and appropriating their revenues for her own
coffers. How James persuaded him to accept the appointment is not
clear, though apparently Andrewes took some time in making his decision;

engraven about the seal of his bishopric were St. Paul's words, §E_a§.

haec quis idoneus [And who is sufficient for these thingsz7. At

39From Hackett‘s Life 9f_Williams, quoted in Welsby, p. 75.

15
this time, he resigned all of his offices except his prebend at St. Paul's,
which he was allowed to keep because of the poverty of his bishopric.
In the same year, James made him Lord Almoner, in which office he dis—
persed the royal alms in official payments, any surplus being sent for
the relief of poor prisoners.
Most bishops (George Carlton, Nicholas Felton, and Arthur Lake

were noteworthy exceptions) at this time were "time-servers, benefice

40

collectors, and pluralists"; "the picture shows far too many of the

bishops striving for preferment and place, negligent in their episcopal
duties, and secular in their outlook."41 Most notorious of these were
Richard Neile and John Williams. It is little wonder that the Puritans
denied the divine institution of episcopacy and increasingly voiced
their opposition to Laud and his bishops during the reign of Charles I.
Welsby evaluates Andrewes' episcopacy in terms of this background:

It will be shown that if he was not as bad
as the worst of his colleagues he was also not as
good as the best. He had none of Morton's selfless
compassion, nor any of Felton's singleness of mind.
It may even be doubtful if he had Abbot's loyalty
to conscience. He was no mean pluralist, he used
Church patronage for family purposes, and he held
the high conception of monarchy which led to uncri-
tical subservience to royal interest. There is no
evidence of his voice being heard with the minority
in royal or political matters, which is where it
might sometimes have been expected to be heard if
he were to be judged wholly by his sermons. On
the other hand he brought to his office learning
and piety and distinguished himself as a sound
theological controversialist . . . He was a pop-
ular and brilliant preadher, and--so far as can be
ascertained, and judged by the standards of the
day--he was competent in his dioceses, although

40Welsby, p. 93.

41Ibid., p. 97.

16

it is not as a dioczgan bishop that he is
chiefly remembered.

Andrewes was blind to the faults of his King and of his brother Roger.
Again and again, Roger's name occurs on lists of preferments granted
by Andrewes. Welsby describes this as "uncritical nepotism, for Roger
Andrewes was an unsatisfactory character, quarrelsome, unscrupulous, and
overbearing."43 Andrewes appointed him Master of Jesus College, Cam-
bridge, but only royal favor allowed him to resign in 1632 instead of
being dismissed for embezzling money.

The day that Andrewes was consecrated, the Gunpowder Plot was
revealed to the King. Had the plot materialized, the explosion would
have taken place on the same day that Andrewes was first seated in the
House of Lords. The deliverance of the government from the plot was
celebrated annually on the fifth of November; Andrewes delivered ten
commemorative sermons between 1606 and 1618. As a result of the Plot,
an Oath of Allegiance was imposed in order to distinguish loyal from
disloyal recusants. An incredible paper war ensued. The Pope issued
two Briefs (1606, 1607) declaring the Oath unlawful. James replied

with his Triplici Nodo, Triplex Cuneus, g£_an_Apology for the Oath gf

 

Allegiance which was issued anonymously in 1608. Cardinal Bellarmine,
the "Goliath of the Roman Church"44 and one of the chief advisors to

the Holy See, responded with Responsio Matthaei Torti ag_librum in:

 

scriptum, Triplici, etc. in the same year. James, in consultation

 

with his bishops planned four books; William Barlow, John Barclay,

42Welsby, p. 98.

43Ibid., p. 100.

44Frere, p. 344.

l7

Andrewes, and James, by reissuing his Apology in his own name, were to
be the authors. The King also granted a charter for a college to
be built at Chelsea which would be a center for the Anglican attack on
Rome and her advocates; this project, however, was never completed,
and during the reign of Charles II, a hospital for old, disabled sol-
diers was erected on the site.

With a great deal of royal interference, Andrewes wrote Tortura
Tg££i_(l609) in which he maintained "that the primacy of the pope is

not §§_fide catholica, and that, therefore, even supposing the oath

 

to be incompatible with holding the primacy of the pope, it was not
incompatible with the catholic faith."45 Welsby, however, observes
that this work is not to be admired uncritically, that it is "marred
by a facetiousness and smart cleverness . . . and by a certain unscru-
pulousness."46 Bellarmine replied in 1610 with Apglogia p£g_Responsione
222i Andrewes, in turn, wrote Respgnsio ag_Apologiam Card. Bellarmine
(1610) in which he again asserted the catholicity of the English
Church and defended the doctrine of royal supremacy. Cardinal du
Perron entered the lists as a champion of Rome through a series of
letters; Andrewes' reply is found in his ng_Answers tg_Cardinal
Perron, his last written contribution to the controversy.

Throughout this controversy, Andrewes was defining in historical
and theological terms the Anglican Church which had been formulated by
the Elizabethan Settlement. His is not a complete, systematic theory;

its significance lies in its being a specifically Anglican theology.

45Ibid., p. 347.

46Welsby, p. 149.

 

 

18

47

Like Richard Hooker in his Lawes and John Jewel, Bishop of Salis-

bury, in his ApolOgy g£_EhE_Churchfgf_England (1562) and his later
Defense gf_th§_Apglogy C1570), Andrewes defined and defended the via
£55352: Welsby summarizes his position and relates him to his two
outstanding predecessors:

Apart from the Scriptures, he based the Church of
England's title to authority on the fact that her
faith is that of the Church of the first five
centuries; she holds as gg_fide neither more nor
less than did the Fathers. Like Jewel he insisted
that it is the novelties, introduced by Rome, as
d§_fide, which the Church of England rejected.

. . . If Andrewes is compared with Hooker it is
evident that while Hooker maintained the claims of
reason against the narrow and arbitrary inter-
pretations of the letter of Scripture, which was the
Puritan method, Andrewes went even further and main-
tained that the Church of England, because of its
link with the Primitive Church was part of the
Catholic and Universal Church.

Probably as a reward for Tortura, Andrewes was translated to
the bishopric of Ely in 1609. This see had earlier been offered him

by Elizabeth but refused because of her predatory attitude toward

47Andrewes was in part responsible for preserving the last three

of Hooker's eight books. In a letter to Dr. Henry Parry, later Bishop
of Worcester, he warned him to "have a care to deal with his executrix
or executor, or (him that is like to have a great stroke in it) his
father-in-law, that there be special care and regard for preserving
such papers as he left, besides the three last books expected. By
preserving I mean, that not only they be not embezzled, and come to
nothing, but that they come not into great hands, who will only have
use of them guatenus g£_guousgue, and suppress the rest, or unhappily
all: but rather into the hands of some of them that unfeignedly wished
him well, though of the meaner sort; who may upon good assurance (very
good assurance) be trusted with them; for it is pity they should admit
any limitation. Do this, and do it mature: it had been more than time
long since to have been about it, if I had sooner known it (Works 9:
Andrewes, XI, xl-xlil. The books were taken to Dr. John Spenser,
President of Corpus Christi College; the sermons and other minor works
were turned over to Parry and Andrewes.

48Welsby, p. 156.

19
it.49 Little is known of Andrewes' activities at Ely; his episcopal
Register has not survived, and he apparently spent little more than
the three summer months there, devoting most of his time to duties in
London.

At Ely, Andrewes was visited by Isaac Casaubon, professor of Greek
at Geneva, who had become dissatisfied with Calvinism but was unwilling
to accept Catholicism. Archbishop Bancroft invited him to England, pro-
bably because he was viewed as a useful instrument in the Anglican
church‘s controversies. "The significance of Casaubon for the Church
of England lay in the fact that working independently he had, with his
profound learning, reached the same conclusion as Andrewes and others
that the Church of England was a true church linked with that of the
first centuries."50

Another visitor to Ely was the Dutch Arminian Hugo Grotius in
1613. Unfortunately, this was not a pleasant encounter for Andrewes,
since Grotius later misrepresented Andrewes' view of the Dutch religious
controversy. While there is little doubt that Andrewes' views were
more Arminian than Calvinistic, it is highly unlikely that he would
have expressed publicly any ideas which would be embarrassing to James.

While Andrewes was bishop of Ely, Archbishop Bancroft died (1610).
The general opinion was that Andrewes would be his successor, particu-

larly because he had been especially high in the King's regard ever

49Bishop Cox was forced to surrender Ely Place, the bishop's town

residence, to Sir Christopher Hatton, one of the Queen's favorites.
Hatton's annual payment for the place was one red rose, ten loads of
hay, and ten pounds. After Cox's death, Elizabeth kept the see vacant
for eighteen years in order to collect its revenues.

50Welsby, p. 164.

20
since the Bellarmine controversy. But George Abbot, Bishop of London,
was preferred instead. George Calvert (later Lord Baltimore) describes
Abbot's translation in a letter to Sir Thomas Edmonds (March 10, 1610):

I understand . . . that the Bishop of London, by
a strong north wind, coming out of Scotland, is
blown over the Thames to Lambeth; the King having
professed to the Bishop himself, as also to all
the Lords of his Council, that it is neither the
respect of his learning, his wisdom, nor his sin-
cerity, (although he is well persuaded there is
not any one of them wanting in him,) that hath
made him to prefer him above the rest of his
fellows, but merely the recommendation of his
faithful servant, Dunbar, that is dead, whose
suit on behalf of this Bishop he cannot forget,
nor will suffer to lose his intention.

Both the Earl of Dunbar and Abbot had served the King well in Scot-
land; Abbot had also published a pamphlet defending James' version

of the Gowrie Plot.52 Abbot was not a particularly good choice.

While shooting deer in 1621, he accidentally shot a keeper, who died
because of poor and delayed treatment. Aside from the somewhat
embarrassing example of how clergymen spent their time, the situation
raised a legal question of whether Abbot as a murderer should forfeit
his estates to the Crown and a religious question of whether a "blood-
stained" divine could consecrate other bishops. Andrewes sided with
the laymen and against the other bishops on the Commission which
examined the case and urged a tolerance for Abbot which was granted by

the King. James himself may have doubted the wisdom of his choice

51From Birch's Court 9f_King James, I, 110, quoted in Works gf

Andrewes, XI, x-xi.

2This conspiracy took place on August 5, 1600, when James visited
the Earl of Gowrie's house at Perth where, according to James, an
attack was made on his life. The truth of what happened is not clear,
but the anniversary of the event was celebrated in England and Scotland,
for which Andrewes delivered eight commemorative sermons between
1607 and 1622.

21
when Abbot (nobly, from a modern viewpoint) refused to concede to
James' wishes in the Essex divorce case.
This case was examined by a Commission in 1613 of which Andrewes
was a member. In brief, the facts of the case are as follows:

King James's first favourite was Robert Carr, a
Scotsman whom he made Viscount Rochester and after-
wards Earl of Somerset. Somerset's weakness was
his wife, born Frances Howard. Frances had been
married at the age of thirteen to the Earl of
Essex (son and heir of Queen Elizabeth's unfortu-
nate favourite) who was fourteen at the time.

The formalities of marriage having been completed,
the two children were separated and when, after

an absence of nearly three years on the Continent,
young Essex returned to claim his bride and the
felicities that accompany marriage he found that
Frances had fallen in love with Robert Carr. She
therefore refused her husband conjugal rights and
later demanded that her marriage should be declar-
ed null and void. The King proved eager to pro-
mote her desire and appointed a commission of
bishops and others to try the case. It was a del—
icate matter to handle since Essex was unwillin

to admit that the nullity was any fault of his.

Determined that the Countess should have her way, James, upon learn-
ing that the Commissioners were having difficulty settling the issue
(a difficulty caused largely by Abbot's determination to achieve a
true and fair judgment), reasoned privately with the hesitating
Commissioners, including Andrewes. James then augmented the Commis-
sion with two compliant bishops, and a seven to five vote declared

the marriage null.

Andrewes' role in this business is not particularly admirable.54

53Ashley, p. 47.

54Andrewes may have also been part of another Commission which made,
at least to modern eyes, an unfortunate decision. In 1611, the Arians
Bartholomew Legate and Edward Wrightman were condemned as heretics
and.burned to death. Welsby (Cf, p. 249) and R. L. Ottley (Lancelot
Andrewes, Leaders of Religion Series [New York: Houghton, Mifflin
and Co., 18947, p. 122) claim there is no reason to assume that
Andrewes was necessarily a member of this Commission.

22

Abbot's document attached to the State Trials asserts that "Andrewes

'until such time as the king

was originally opposed to the separation,
But truth is that

spake with him and then his judgment was reformed.
among us he said nothing. "'55 Cements on Andrewes' behavior range

from mild excuses to harsh criticism. "We are forced to the conclu-

sion that there are some circumstances in the case unknown to us,

which seemed to Andrewes sufficient to justify the course he eventually

took," declares Ottley whose main concern is to portray Andrewes'

"blameless and beautiful career."56 In a similar vein, S. R. Gardiner

declares that "it is better to suppose that he was by some process of

reasoning, with which we are unacquainted, satisfied with the evi-

. against such a man it is impossible to receive

dence adduced . .
"57 Sentimental Lady Mary Wood

anything short of direct evidence.

declares Andrewes' behavior a "blot on his fair fame," but "we may

at least refrain from passing judgment."58 Even more sentimental is

Florence Higham: “to his sensitive spirit it was the wretched, unhappy
hearts of this ill-mated pair that mattered."59 Arthur T. Russell

finds it "pitiable" that Andrewes acted as he did, but then forth-

rightly states that "it cannot be justified that so upright as

55
Quoted in Welsby, p. 235.

56Ottley , pp. 72-3 .

7
5 Histogy g_f_ England from the Accession g_f_ James I 1:3 the Outbreak
the Civil War: 1603-1642 (London: Longmans, Green and Co., 1884),

 

173-4.

58
The Story of a Saintly Bishog's Life; Lancelot Andrewes, Bishop
1555—1626 (London: Longmans, Green and Co., 1898),

 

 

Vinchester,
Z7 .

5
Lancelot Andrewes (New York: Morehouse-Gorham C., 1952) ,

59.

23

Andrewes undoubtedly was in many respects, he should have given his

sanction to the Nullity."60 Welsby is most critical:
That Andrewes was wrong, that this must rank
as the great moral mistake of his life, must
beclear when consideration is given to the
course of the moral and legal issues involved,
and this is thrown into high relief by the
unwavering and courageous opposition of Abbot,
in spite of the pressure from the King and
threats and trickery on the part of others . . .
Presumably Andrewes's theology and the Kings'
personal pressure were sufficient for him,
although it may be doubtful whether he was
altogether happy about his position.6

In 1615, Andrewes accompanied James on a state visit to Cam-

bridge. Walton implies that it may have been during this visit that

hermm.Ganpe Herbert. Walton describes their meeting and friendship:
And for the learned Bishop, it is observable,
that at that time, there fell to be a modest de-
bate betwixt them two about Predestination, and
Sanctity g£_1ife; of both which, the Orator did
not long after send the Bishop some safe and use-
ful Aphorisms, in a long letter written in Greek;
which Letter was so remarkable for the language,
and reason of it, that after the reading it, the
Bishop put it into his bosom and did often shew it
to many Scholars, both of this, and foreign
Nations; but did alwaies return it back to the
place where he first lodg'd it, and continu'd it
so near his heart, till the last day of his life.62

The following year Andrewes was made Privy Councillor of England

fand of Scotland in 1617) . Little is known of his activities in

his capacity, perhaps because he was not involved in discussions

nich concerned the Spanish Marriage Treaty, the war in Bohemia,

60Memoirs 2: the Life and Works of Lancelot Andrewes, D.D.
mbridge: J. Palmer, Printer, 1860), p. 382.

 

61
Welsby , pp. 235-42.

62

Izaak Walton, The Lives 9: John Donne, Sir Henry Wotton, Richard
ker, George Herbert, and Robert Sanderson (1640; rpt. London:
ord University Press, 1962), p. 273.

24
e fall of the Howards. David Lloyd reports that "when Andrewes
to the Council Chamber he would say, '13 there anything to be
for the Church today?‘ If there was, he would remain; if not,
uld depart."63
n July, 1618, James nominated Andrewes to the see of Winchester
he took up residence the following spring, probably having
d to collect Michaelmas rents at Ely. At the same time he gave
5 position as Lord Almoner and was appointed Dean of Chapel
. The geographical location of this diocese exposed it to
gn influences from continental Protestant refugees as well as
Catholics. The Channel Islands were militantly Calvinistic,
ndrewes attempted to deal with both the Puritans and Catholics

suing (1619 and 1625) The Visitation Articles, which consists

 

series of pertinent questions about religious practices. He
particular attention to the need for reverence, order, and

:y in worship. His Notes on the Book of Common Prayer like-

 

reflects this concern, particularly in reference to the Com-

3 service. In 1620, Andrewes drew up The Form g£_Consecration

 

Church and Churchyard, occasioned by his consecrating the new

 

i and churchyard called St. Mary's Extra. This form and another

irewes called Forme used by_the L9; Bishop g£_Elye i2_Conse-

 

mg the Newe Church Plate in_the Cathedrall Church 9£Worcr

 

 

Decame models.
iroughout his career, Andrewes had been involved in civic duties.
95 one of the most unpleasant of these occurred in 1621 when he

re of twelve Lords appointed to hear evidence against Sir Francis

3Quoted in Welsby, p. 228.

25
1 and to hear his confession: "My lords, it is my act, my hand,
zart. I beseech your lordships be merciful unto a broken reed."64
:wo men had been friends for years, at least since 1593, when

1 invited the then Vicar of St. Giles, Cripplegate, to Twicken-

’ark. Bacon had consulted Andrewes about the Advancement g£_

 

ling and his Cogitata visa. Apparently, Bacon felt no hostility

 

:d Andrewes, for in 1622 (published 1624), he dedicated his

ftisement touchigg an_§gly'fla£_to him: "This work, because I

ever an enemy to flattering dedications, I have dedicated to your

;hip, in respect of our ancient and private acquaintance; and

ise amongst men of our times I hold you in special reverence.

Lordship's loving friend, Sr. St. Albans."65

‘wice (1620 and 1622) James visited Andrewes at Farnham--the

1d time at a cost of 3,000 pounds to the bishop. By 1624, both
ill. Andrewes did not attend the monarch's funeral on May 7,
because of his own failing health. Though from a modern point

.ew Andrewes' attitude toward James appears to have been totally

>hantic, their relationship was typical of their age. Men of

:enaissance "saw in the sovereign their own hope of security,

' centre and pivot, and invested him accordingly with that

Arity of which they felt the necessity."66 Theirs was a "de-

. . . . . 7
for order and disc1pline as a baSic need of man and of soc1ety."6

4Quoted in Welsby, p. 225.

‘5

Bacon, Francis, The Works g£_Francis Bacon, ed. James Spedding,
‘t Leslie Ellis, Douglas Denn Heath (Boston: Brown and Taggert,

, XIII, 189 .

 

6Wood, p. 4.

7
Higham, p. 34.

26
'US desire‘was justified by two related convictions. One was belief
i.an ordered universe in which."the physical universe and all life
id.mind and society reveal the same fundamental order, a system of
Lerarchies, a chain of being."68 The other was a belief in the
.vine right of the monarch who stood at the top of the human link
1 the chain of being. The theory was, in part, a "rebound from
[perstitious belief in the Pope" to "superstitious faith in the
.vine Right of Kings."69 Moreover, "the Reformation emphasis on
ripture ministered to this conception, for when the testimony of
e Bible was appealed to there was found no word about the Pope or
pacy, but there was discovered in the Old Testament the type and
ttern of the 'godly prince.”70 Andrewes' acceptance of this
eory, in fact, his devotion to it, is revealed most clearly in
s Gowrie and Gunpowder sermons. Welsby observes that

There is a certain incongruity in the relation-
ship between Andrewes and the King, for James I
was in almost all respects utterly unlike the
bishop. The King's character was weak and pliant,
his personal habits were coarse, his conceit was
unbounded, he was infatuated with favourites, he
was lavish in expenditure, and his abiding pastime
was hunting. 'The wisest fool in Christendom,‘
he was wise in small matters, but unbelievably
foolish in weightier affairs. His gravest
weakness was the absence of that instinct for
understanding the thoughts and feelings of his sub-
jects. The Court which revolved around this axis
was extravagant, disorderly, frivolous, immoral,
and not seldom inebriated. It would have seemed
that no sphere could have been more unattractive

8H. H. Carré; Phases g£_Thought in_England (Oxford: Clarendon
:53, 1949), P. 196. Cf, also, E. M. W. Tillyard, The Elizabethan
ng'VieW'(New York: Vintage, n.d.).
69Richardw. Church, "Lancelot Andrewes," Masters in_English
ology, ed- Aldred Barry (New York: E. P. Button and Co., 1877),
69. It similar View is expressed by Florence Higham, p. 67.

 

70Welsby, p. 200.

27

or uncongenial for such a man as Andrewes. More-
over, James tended to7Ee Calvinist in theology
and Andrewes was not.

February, 1626, as Bishop of Winchester, Andrewes carried the
n Charles' coronation procession. He never preached a court
before Charles; that service was performed by Laud. Charles,

, was obviously impressed by Andrewes, for during his imprison-
ndrewes' sermons were part of his favorite reading, and the

5 Elizabeth records that her father directed her to read these

72

, as well as other works. Tradition attributes prOphetic

o Andrewes concerning Charles and Luad. Of Charles, he is
d to have said:

Well, Doctor [Matthew , God send you may be

a good prophet concerning your master's [Charlesfl7
inclinations in these particulars, which we are
glad to hear from you. I am sure I shall be a
true prophet: I shall be in my grave, and so

shall you, my Lord of Durham [Neile7; but my

Lord of David's [Laud7, and you, Doctor, will

live to see that day, that your master will be
put to it, upon his head, and his crown, without
he will foresake the support of the Church.

September, 1626, Andrewes died, leaving behind a generous will
articularly provided for the poor. John Buckeridge, Bishop of
ar, delivered the funeral sermon. The sermon offers some
iical information and a great deal of extravagant praise:

And herein he was like the ark of God, all places

Where it rested were blessed by the presence of

God in it: so wheresoever he came and lived, they
ibid., p. 188.
if. Anglicanism: The Thought and Practice g£_the Church g£_

Illustrated from the Religious Literature g£_the Seventeenth

ed. Paul Elmer More and Frank Leslie Cross (London: S.P.C.K.,
:. 1xvii.

 

 

 

 

:uoted in Welsby, pp. 112-13.

28

all tasted and were bettered by his providence
and goodness.

Pulsome praise is likewise offered by Isaacson, Andrewes' amanuen-
Isaacson speaks of Andrewes' "singular zeal and piety" and refers

bmas Fuller's comment that the bishop's gravity awed even James.

ity and compassion, "fidelity and integrity," "gratitude or

fulness to all from whom he had received any benefit," "munifi-

and bounty," "hospitality," "humanity and affability," and "modesty"
ll virtues attributed to Andrewes by Isaacson.75 This account also
des an anecdote about Andrewes' study habits:

Never any man took such pains, or at least spent
so much time in study, as this Reverend Prelate;
for even in those days, when it might have been
supposed he would have taken some ease for his
former pains, then also from the hour he arose,
his private devotions finished, to the time he
was called to dinner, which, by his own order,
was not till twelve at noon at the soonest, he
kept close at his book, and would not be inter-
rupted by any that came to speak with him, or upon
any occasion, public prayer excepted. Insomuch,
that he would be so displeased with scholars
that attempted to speak with him in a morning,
that he would say, 'he doubted there were no
true schola that came to speak with him be-
fore noon.‘

Another contemporary, John Hacket who had been at Westminster when
wes was Dean, eulogizes him in these terms:

This is that Andrewes, the ointment of whose name
is sweeter than all spices. This is that cele-
brated Bishop of Winton, whose learning King James
admired above all his chaplains; and that King,
being of most excellent parts himself, could the
better discover what was eminent in another.
Indeed, he was the most apostolical and primitive

74 . .
Buckeridge, in Works g£_Andrewes, VI, 293.
Isaacson, in Works g£_Andrewes, XI, xii-xxiv.

76Ibid., p. xxv.

29

like divine, in my opinion, that wore a rochet
in his age; of a most venerable gravity, and

yet most sweet in commerce, the most devout that
ever I saw, when he appeared before God; of such
a growth in all kind of learning, that very able
clerks were of a low stature to him; colossus inter
incumculas; full of alms and charity, of which
none knew but his Father in secret: a certain
patron to scholars of fame and ability, and
chiefly to those that never expected it. In

the pulpit, a Homer among preachers. . . . I am
transported, even as in a rapture, to make this
digression; for who could come near the shrine
of such a saint, and not offer up a few grains
of glory upon it.77

 

 

1drewes' pious life and contributions to the church were cele-

l in verse by the seventeenth century poets John Milton and

rd Crashaw. A century later, William Cowper Englished Milton's

.78 T. S. Eliot's "Journey of the Magi" (1927) opens with lines

ad from Andrewes' 1622 Christmas sermon.

rat Andrewes left behind him was "a church, which he had defended

;t its enemies on sound catholic lines as no one else had done,

he had filled with a new and richer theology, and refreshed with

iperishable fragrance of a saintly example."79 J. G. Bishop

ldS that "his long-term importance lies in his influence on the

>gy and devotion of the Church of England."80 This influence,

2r, would be virtually unrecognized were it not for Andrewes' book

.vate devotions and his sermons, which reveal his devotion and
the foundation of his theological and historical significance.

[drewes' Preces Privatae was not published until after his

 

From Hacket's Life 92 Williams, quoted in WOrks gf_Andrewes,
:viii-xxix.

'See Appendix A for copies of these poems.
'Frere, p. 387.

'Bishop, p. 1.

30
; no careful translation from the Greek original was available
1648 when Richard Drake edited a manuscript which he describes
eing slubbered with his AAndrewesL? hands, and watered with his
ential tears."81 Another manuscript turned up in the nineteenth
ry; on the cover of it, in his own handwriting, Laud wrote: "My
and Friend Bishop Andrews gave me this Booke a little before his

82

w: Bath et Welles." Many editions followed Drake's, the most

5 being that done by John Henry Newman for his Tracts for the Times

 

when the Oxford Movement was at its height. Andrewes' prayers
rranged according to the days of the week with each opening
[tion concentrating on the appropriate aspect of God's creation.
C. White describes them:

Here one finds on a small scale that singular rich-
ness of allusion, that deep savor of things long
brooded over and from a hundred minds made one's
own, that constitutes so much of the charm of the
Imitation of Thomas a Kempis. The Private Devotions
of Bishop Andrewes have this in common with the
Imitation, too, that intimately as they seem to
spring from the heart of the writer, they have yet
a certain austerity, a certain objective imper-
sonality, as if in the presence of its God the

soul sheds its idiosyncrasy and, laying down all
shadow of temperament and whim, finds in what is
least personal the fullest expression of its inner-
most being.

 

The themes of these prayers are the classic themes
of seventeenth century devotion-~appeals for for-
, giveness, elaborate acknowledgements of sin, self-
reminders of the vanity of man's life, and so on.
But there is among them almost none of that theo-
logical instruction with which so many seventeenth

1Quoted in WOrks gf Andrewes, XI, 233.
2Quoted in Welsby, p. 265.
3English Devotional Literature, University of Wisconsin Studies

guage and Literature, No. 29 (Madison: University of Wisconsin
1931). PP. 248-9.

 

31

century divines were wont to remind the Lord of

the essential principles of their sects. And

there is much of a tender charity which constantly

recommends very diverse groups of men to the mercy

and care of God with an unusual%y detailed remem-

brance of their peculiar needs.
excellent article, Elizabeth McCutcheon argues that the themes
drewes' prayers are embodied in their form which reflects God's
llment of time. To Andrewes, she claims, time is "something which
ills and through which the soul moves . . . theme and form are
ated with time and each is the mirror image of the other."85
Andrewes' sermons were preserved by Bishops Laud and Buckeridge,
are commissioned by King Charles to prepare them for the press.
ions to the printed sermons86 have ranged from contempt to super-
2 praise. J. G. Bishop objects to Andrewes' "quaint, crabbed,
:ically-learned style" and "his habit of chopping up texts and
:ually discharging the pieces as if they were bolts and missiles,

"87

.ch he was trying to hit his conclusions. Edwin Charles Dargan

tins that the sermons "are at times artificial and stilted in
"88

and often overloaded with learning and Latin quotations.

Wilson declares Andrewes to be "one of the worst models of

4Ibid., p. 251.

5"Lancelot Andrewes, Preces Privatae: A Journey through Time,"
Carolina Studies i2_Philology, LXV (1968), 223-4.

 

 

6Even critics, such as Douglas Macleane (p. 84) and the editors
licanism (p. lxiii) who are critical of the sermons, concede
ndrewes' oral delivery probably lent considerable charm to his
e.

7Bishop, p. 20.
8

;A_History gf_Preaching (Grand Rapids: Baker Book House, 1956),
3.

32
tzoraumy a modern preacher could set himself to imitate. In-
m>praxmer in possession of his wits would choose to follow
wesfl'yet he adds that the style could have goaded "his auditors

niactive Christian life."89

Richard W. Church objects to the
"in.its quaintness, its perpetual and unexpected allusions,
kHy treated quotations, its abrupt and rapid transitions, its
HIOf tossing about single words."90 Aubrey records that a
:h Lord, when asked by James how he liked Andrewes' sermons,
d.that "he was learned, but he did play with his Text, as a
n-apes does, who takes up a thing and tosses and playes with
d then he takes up another, and playes a little with it. Here's
ty thing, and there's a pretty thing."91 Andrewes' reputation
so suffered by comparison with Donne. Wilson offers three
5 why Donne has more readers:

For every reader of Andrewes there are, I suppose,

a hundred of Donne. . . . One reason why the one

is so much more read than the other may be that

John Donne was once Jack Donne, whereas Andrewes

was always Lancelot. Another is that many who

are fascinated by Donne's poetry turn to the

sermons in search of the same subtle wit, the

same play of logic and passion, maybe the same

macabre treatment of the trappings of death and

the odor of dissolution. And a third reason is

that Donne is the darling of anthologists.92
drewes has also had a number of defenders:

Men scorn as over-prettinesses what is too simple

to be natural to them or to the vitiated taste
which they profess to esteem it their duty to

Sevrnrteenth Century_Prose (Los Angeles: University of California
L960) , pp. 99-101.

 

Zhurch, p. 71.
Aubrey, p. 7.

Iilson, p. 97.

 

11:;er

 

I'll ‘IIII {I[{l[f\[

 

33

pamper. Upon such, with whom a preaching next to
foolish has the greatest attractions, the works

of Bishop Andrewes would be thrown away; they
could not appreciate that fertility of the imagin-
ation, that combination of simple imagery, which,
like the parables of our Saviour, is of univer-
sal adaptation.

qrcdaims that Andrewes' sermons have permanent value because of

'emposition of Scripture, clear doctrinal statements, and felici-

94

linking of doctrine with Scriptural imagery. Welsby explains the

arity of the sermons during the seventeenth century as being due

fact that the sermons reveal a man possessed of

a depth of insight and devotion and with the
ability to move the hearts of his auditors. They
convey the personality of one who would seem to
have had first-hand experience of the mysteries

of the faith he talked of and who was concerned
that understanding the Christian doctrines should
never be separated from the leading of the Christian
life. Here is manifest a character which is grave,
learned, dignified, possessed of a certain sense
of humour and of a humility before great mysteries.
Behind the spoken word Spere is a background of
sincerity and devotion.

aber Herr declares Andrewes to be a "very great preacher"96 but

n to admit that he can be difficult to follow. T. 8. Eliot makes
lar admission: "The sermons of Andrewes are not easy reading.

re only for the reader who can elevate himself to the subject."97

ave, as H. J. C. Grierson observes, "a charm of their own, if one

too out of sympathy with the thought to care for reading sermons

3Russell, pp. 266-7.
’Ottley, pp. 131-2.
’Welsby, pp. 263-4.

TTua Elizabethan Sermon: A_Survey and a_Bibliography (Phila-
: Lhmiversity of Pennsylvania Press, 1940): P. 103.

 

 

 

figuriLancelot Andrewes (1928; rpt. London: Faber and Faber, 1970),

 

 

34

Ud"98 To claim, however, as Eliot does, that "they rank with the

99

HzEansh prose of their time, of any time," may seem extrava-

JOanhkbber's approach is well balanced in her excellent article,
lmathniof Word and World in Lancelot Andrewes' Style."100
Thelxmt of these sermons are compelling, forceful, and evocative;
they are persuasive. In Andrewes, there is no dissociation of
biliqm "intellect and sensibility were in harmony."101 The power
sauty of the successful sermons derives from the tightly-knit
Lonship between theme and sty1e, between £g§_and yerba, In his
:ermons, Andrewes consciously employs a prose style which reflects
:monstrates the doctrines central to Christianity--the incarnation,
surrection, and the trinity.

t this point, the question arises of how one examines prose style.
more precise, how does one describe Andrewes' sermon style? Pre-
is essential, for the method of analyzing Andrewes' style is not

irily a method appropriate to analyzing, for example, Bunyan's

Lgrim's Progress; the authors' views of God, their conceptions of

 

:s of faith and worship, their presumed audiences, as well as
iterary genres are vastly different. Even if one were to examine
jposes of comparison the styles of Andrewes and another Anglican
lionne, the same method could not be used consistently for both.
"I," his persona which self-consciously changes through a

HueIFirst.Half gf_the Seventeenth Century (New York: Charles
r's Sons, 1906): P. 213.

 

 

lliot, p.11.

KIECE’, LXIV (1965), 255-260; rpt. in Seventeenth Centurnyrose,
Lley'la. Fish (New York: Oxford University Press, 1971), pp. 336-

 

Eliot, p.16.

 

35
.eQIofcmnfessional postures, is "so important that it can be
oyedlw'the critic as a central means to a definiton of the nature
he sque";102 Andrewes' infrequent "I" is rarely obtrusive, never

-comnfious or confessional--"there is no temptation to be more in-

stedzhithe preacher than the doctrine."103

If<xmawere to categorize Andrewes' style, it would fall under the
.ngscflfSenecan and metaphysical. In that it is "marked by a culti-
m.of brevity, gravity and point," a "jerky and abrupt" rhythm,104
wes' style is Senecan. In that it is characterized by the "teasing
f ideas and figures so as to reveal their ambiguous, antithetical,
radoxical aspects,"105 it is metaphysical. The two styles have a
affinity. W. Fraser Mitchell considers the unique feature of
lysical preaching to be "that it is quaint and fantastic, not be-
it employs unusual or whimsical expressions or images, but that

.t does employ such it derives them from a background of remote
ng, and adapts them to use by a curious transmutation effected

ms of the peculiar temperament or deliberative endeavour of
eacher."106 Later, he elaborates: "it was not therefore so much

terial as the use to which the material was put that distinguished

)ZJoan Webber, The Eloquent "I" (Madison: University of Wisconsin
1968), p. 3. Webber goes on to say (p. 3) that Andrewes is ex-
frrnn her study because he lacks this literary self-consciousness.

’3Wilson, p. 99.

4George Williamson, "Senecan Style in the Seventeenth Century,"
CU965), 321-51; rpt. in Seventeenth Century Prose, ed. Stanley
(Dhav York: Oxford University Press, 1971), pp. 114-15.

51bid., p. 125.

0English Pulpit Oratory from Andrewes E2_Tillotson (1932; rpt.
c: Russell and Russell, 1962), p. 7.

36
'metaphysical' preacher; the greater ingenuity with which he adapted

examples, the more unexpected parallels which he produced, and the
subtle, psychological, and learned images--these were the charact-
:ic traits."107 In short, it is an intellectual rather than an
Lonal style.

Categorizing Andrewes' style is useful insofar as it relates him
is contemporaries and to the histories of preaching and changing

2 styles. It gives him a place and makes him a type, but it fails
aal with the crucial matter of the relationship between form and
ant. What is necessary is not only to describe stylistic features
:0 evaluate them as well in terms of their effect on the message.
>rimary criterion for judging prose becomes, then, the ability of
;tyle to reflect and convey the message.

Two contemporary methods of studying prose style fail to take into
int this relationship between style and content. One is that used
1e "counters." "The worst critics of style, I know," states Joan

108 Basically,

2r, who is one of the best, "are the word counters."
is an error of describing without evaluating, of observing that
2 uses 600 adjectives in a total of 8,000 words in his Sermon at
r£k_House, December, 1617, without examining the relationship

. . . 1
zen those adjectives and Donne's thematic content. 09

 

 

Similar to
error is the temptation when studying a work of prose to concen-

2 only on those passages which, because of their peculiar diction

107Ibid., p. 149.

08Contrary Music: The Prose Style‘g£_John Donne (Madison: Uni-
-ty of Wisconsin Press, 1963), p. 90.

 

 

1099:, Josephine Miles, Style and Proportion: The Language 2:
a and Poetry (New York: Little, Brown, and Co., 1967), Table A.2,
54.

 

 

37
w the analyist to demonstrate his own vast ability to "explain"
ain stylistic features. The problem here is that characteristic
ages are sacrificed to a particular reader's interest. The other
oach employs Stanley Fish's theory that "what it [a sentence7 does
the reader7 is what it means."110 Fish's method "refuses to answer
ven ask the question, what is this work about . . . it yields an
ysis, not of formal features, but of the developing responses of
reader in relation to the words as they suceed one another in
."111 This is to elevate the reader at the expense of the writer;
espond, even Fish's "informed Reader" needs written words to react
Words have conceptual, definable meanings; when arranged in a
icular way, they convey particular ideas. It is the artist's de-
Jn how he will fashion his words so as to convey his meaning to
reader. The reader, of course, is called upon to respond to the
, to what is being said, and to how it is being said, not simply
itch himself responding.112
Neither the reader, nor the writer, nor the work, then, is to be
Ted. In approaching Andrewes' sermon style, it is useful to recall

"the sermon in the seventeenth century was a work of art, and the

:her was an artist, or at least a craftsman, who worked by

110"Literature in the Reader: Affective Stylistics," New Literary
.EX! II (Autumn, 1970), 13.
111 . . . .

In a later edition (Self-Consuming Artifacts [Los Angeles:
rsity of California Press, 19727, p. 383) of this essay, Fish
5 that he "would no longer stand behind its every sentence," but
not explain which ideas he has modified.

 

 

112The value of Fish's approach, however, lies in his insistence

slow and sensitive reading. He is, I believe, most accurate when
scribes his method as a "language-sensitizing device" ("Litera-
in the Reader," p. 160).

38
gnimflfle models, which were more or less appreciated by his hearers,
emhns."113 Anglican sermons were ceremonial deliveries whose
osevnm not to present startling original ideas but to reveal or
lrlbasic Christian truths. Hence, the best approach to Andrewes'
sis to examine those passages which present significant religious
HHLand to determine which stylistic devices appearing in them con-
:he burden of his message. The next step is to determine whether
same devices are used to express similar ideas in sermons which
:hematically related. The next is to observe the preacher's use
.fferent techniques for different ideas. In the works of a self-
ious writer such as Andrewes, it becomes apparent that style was
ter of choosing, discarding, and arranging material in a fashion
ble to his subject matter. That he was conscious of this process
rifiable in two ways-~from observing how he varied his style to
the occasion and from his frequent statements about language (to
alt with separately in the concluding chapter).
3f his sermons delivered in honor of church holy days, Andrewes'
:mas, Easter, and Whitsunday ones demonstrate this self-conscious
;tic process, and I have selected them for detailed study. His
15 for Lent, Ash-Wednesday, and Good Friday are also stylistically
nonscious, but because there are fewer of them, it is difficult
utinguish.conscious patterns. What may be called his occasional

:3, those commemorating the Gowrie and Gunpowder plots, are totally

safiactory from an aesthetic point of view. They "reveal a severity,

tuness, a.polemic, a lack of charity and understanding, which,

(fliaracteristic of the age, assort oddly with the temper of his

lBMitchell, p. 43.

39
: sermons"; Andrewes' utter submission to the royal power and
:omplete conviction of the theory of the divine right of kings is
:1y manifest in his disgustingly adulatory addresses to James with
1 these sermons usually close."115 But Andrewes‘ best sermons are
Fish calls "Self-Satisfying"; they lead "the auditor or reader
-by-step in a logical and orderly manner, to a point of certainty
:larity."116 Such a point is achieved because Andrewes has artfully

.oned a style which itself reveals his message.

Ll4Weisby, p. 264.

Ll . . . .
5Maurice FranCis Reidy, Bishoijancelot Andrewes: Jacobean Court

ier: A_Study'in_Early Seventeenth'CentUry Religious Thought (Chicago:
a University Press, 1955), p. 25.

L16Self-Consuming Artifacts, p. 378.

CHAPTER II: THE NATIVITY SERMONS

In his seventeen sermons on the nativity of Christ, preached from

“1624 9

before James I at Whitehall, Andrewes' message, reinforced

is style, evokes awe, joy, and humility. The recognition that Christ

imultaneously son of God and son of man is central to Andrewes' por-

al of the wonder of the Christmas story. Only because of Christ's

rnation is man able to anticipate the joy of eternal salvation.

the promise of salvation demands that man humble himself before

and that he frequently celebrate his duty toward God by partaking

1e Eucharist. The nature and achievement of Christ and the duty

an are,

then, the central themes of these Christmas sermons. Con-

Lng them, Reidy declares:

117

Of a truly lofty tone, these sermons penetrate
deeply into the mystery of the Incarnation and
into the nature of the virtue he [Andreweé7 con-
sidered most peculiar to it, humility. Free

of querulousness, they are positive, restrained,
heavily exegetical, and follow a rough pattern
which is characteristically Andrean. An intro-
ductory section briefly reviews the chosen Scrip-
ture text, the division follows the natural divi-
sions of the text, and the body of the sermon,
adhering strictly to the division, discourses

on the mystery. The mystery is considered in

the light of a gift to man, while his recipnocal
duty to God, specified to some extent according
to a particular sermon's treatment of the
Nativity, is ultimately, and in all but one
instance, reduced to the reception of the Eu-
charist. Andrewes had a firm conviction of

the importance of this central liturgical
function.117

Reidy, p. 21.

40

41
Andrewes demands of his auditors and readers is expressed in the
3333, "E333, 'behold,‘ such is the news I [the angeljbring."118
upon all these He setteth an 3333, and well He may; and that is
r set by the Holy Ghost but sgper res magnae entitatis, 'upon
ers of great moment'" (I, 72). Of the Christ child he declares:
tenor of it is all about a Child to be born, a Child with an
. . ." (I, 135). Likewise, Andrewes directs attention to the
:le of the virgin birth: "E333_spreads itself over the whole text--
3e repeated at every point of it; but it first points to 3333
1" (I, 137). To emphasize God's call to the Gentiles as well as
1e Jews, Andrewes dwells on the 3333_which introduces the magi:
that God would thus do, call the Gentiles, there was some little
still, some small star-light from the beginning" (I, 239).
What man is to behold and to be in awe of is the mysterious birth
child who has both a cratch and a star, a "company of shepherds"
'a choir of Angels" (I, 22), which are evidence of his "two natures,
>ne Person in both" (I, 23). How difficult it is to accept the
ary of the incarnation is made explicit by Andrewes' query in the

l sermon: "What, Verbum infans, the Word an infant? The Word, and

 

>e able to speak a word?" (I, 92). Yet the necessity of literally
:ving in the incarnation is a theme which insistently runs throughout
: sermons and which is explained over and over again.

If you ask, why both these? For that in vain had
been the one without the other . . . Our nature
had sinned, that therefore ought to suffer; the
reason, why a Child. But that which our nature

118Lancelot Andrewes, The Work3’3fgLancelot Andrewes, ed. J. P.
»n (1841; rpt. New York: AMS Press, 1967), I, 66. All references
:0 this edition and are cited within the text.

 

42

should, our nature could not bear; not the weight
of God's wrath due to our sin: but the Son could;
the reason why a Son. The one ought but could
not, the other could but ought not. Therefore,
either alone would not serve; they must be joined,
Child and Son. But that He was a Child, He

could not have suffered. But that He was a

Son, He had sunk in His suffering, and not gone
through with it. God had no shoulders; man had,
but too weak to sustain such a weight. There-
fore, that he might be liable He was a Child,
that He might be able He was the Son; that He
might be both, He was both. (I, 22)

What belief in the incarnation produces in man is joy that he
achieve eternal salvation and a sense of union with God during his
oral existence. Sermon VIII opens with these words: "Here is a

joy at a sight, at the sight of a day, and that day Christ's" (I, 118).
tangible expression of that joy is properly manifested, according
ndrewes, in the celebration of the Eucharist. As the manger was
an to the shepherds that they had found the Christ-child, so
Lord's Supper is a sign to man that Christ indeed was born, cruci-
, and resurrected for man's salvation.

The Sacrament we shall have besides, and of the
Sacrament we may well say, Hoc erit signum. For
a sign it is, and by it invenietis Puerum, 'ye
shall find this Child.’ For finding His flesh and
blood, ye cannot miss but find Him too. And

a sign, not much from this here. For Christ

in the Sacrament is not altogether unlike Christ
in the cratch. To the cratch we may well liken
the husk or outward symbol of it. Outwardly

it seems little worth but it is rich of contents,
as was the crib this day with Christ in it. For
what are they, but infirma 3£_egena elementa,
'weak and poor elements,‘ of themselves? yet

in them we find Christ. Even as they did this
day in pgaesepi jumentorum panem Angelorum, 'in
the beasts' crib the food of Angels;' which very
food our signs both represent, and present unto
us. (I, 213)

 

 

 

.e seventh sermon, Andrewes argues for celebration of the Eu-

.st because it symbolizes both the human and divine natures of

43
ist.

The day 'the Word was made flesh' it is most
ldndly that a memorial be kept, as well of the
:flesh as the Word. On the feast of their union,
they would be united; the day they were joined
kw Him they would not be sundered by any; but

mm to celebrate both, in honour of both. For,
judge with yourselves how inconvenient it is to
keep a feast in honour of His taking flesh, and
even that day abandon His flesh, and never once
take it. Verbum 3E_caro if ever to be joined,
£333_day, the day of their joining. Accordingly,
then, as well by the act to testify and repre-
sent the Word's making flesh, as to procure

His grace and truth. And lastly, that we may
hold this feast aright, and do the duty that
properly belongs to it, let us both do honour to
both, that from both we may receive the fruit

of both;--grace to enable us; truth, to guide

us to the hope of glory. (I, 100-01)

 

n with Christ, with God, as Reidy points out, Andrewes "made

tly the object of all spiritual effort. Nowhere does the Christ-
tricity of his teaching more completely or more beautifully reveal
Lf than in the sermons for Christmas."119

)istinctive features of Andrewes' style reflect this Christo-
'icity. A curious mixture of concrete and abstract diction, of

iar and formal vocabulary emphasizes Christ's dual nature. Though
ionally contributing little to his content, word-play often

as and emphasizes Andrewes' message. Short, elliptical sentences
at time brevity of temporal existence and the potential of infinite
Jieeternity. Figurative language argues pictorially for the

[ness of Andrewes' message and its application to human lives.

drewes' mingling of concrete and abstract, of conversational

innalq. of Anglo-Saxon and Latinate diction, does not simply "prevent

9
Re idy , pp. 100-01.

It"

44

taujyeness and help to keep the music unique rather than pretty,"120
gh it surely does perform these functions. ‘What is more important
hat this blend of styles (and hence of tones) itself preaches
ewes"message. Every one of these sermons asserts that Jesus
Hzis both God and man, both divine and human, both sacred and

ane ("sin excepted"). That is the meaning of the incarnation;

, Andrewes teaches, is what man must believe, if he is to be

1. Nebulous, vague, and abstract as Christ's divine nature seems

iman perception, it can be described only in terms equally ab-

:t. However, the "Word became flesh" and with that "gpprehendit"

 

rews 2:16, text of the first sermon), Christ became tangible, de-
>le, literal man who can be described in terms equally definable
Ln.

Shrist is both the "God Whom 'the heavens and the heaven of

:ns cannot contain'" and a "little child [fihosé7 flesh (is? not

n long" (I, 38). He comes "from Bethlehem, on earth" and "‘from
asting or from eternity'" (I, 155). He is "so great a State as
uide of the whole world," and He came "creeping out of a corner"
57). The fact of the incarnation promises that "He that cometh
in clouts, He will come in the clouds one day" (I, 200). He is
3rd, and He is man whose body is "black and blue, bloody and

en, rent and torn, the thorns and nails sticking in His flesh"
2). He is "the great God of Heaven" (I, 140) and "the embryo all
Lne months He was in the womb" (I, 141). In short, "this child
haviour too" (I, 74). Why Andrewes stresses the dual nature of

: is concisely expressed in Sermon VI: "For 'the Word is made

ZOWebber, "Celebration," p. 343.

45

sh,‘ and therefore flesh may have reciprocal hope to be regenerate
the Word and adopted through grace, and so exalted to the glorious
iity of the sons of God" (I, 98). Here, it is significant that
rewes uses the abstract terms--"hope," "grace," and "dignity"--
suggest the future sacred nature of man and the concrete (or
:hly) "sons" to affirm that only by Christ's having become a son of
can man hope to become a son of God.
The importance of Christ's having lived on earth as man is also
reyed by a number of conversational phrases which are applied to

He came after man "with hand and foot made after us" (I, 8);
Las made all this "ado" (I, 56) for us; "80 runs his bill, Venite
l3_33333" (I, 76); "this name of Christ will sort with men" (I, 78);
was more needful . . . that He should thus proclaim His style of
.t titles, and over the place of it [the manger? stick them up as
zany scutcheons" (I, 107). Christ's virtues do not "turn tail"
178) rather than meet one another as contentious men do. Mercy
elf did enter "into God's bowels" (I, 181) to win compassion for
who cannot even approach God alone.
Just as informal expressions affirm the human, earthly nature of
st, they remind man that he is all too mundane and sinful. While
four virtues present their cases, or rather their attributes,
s salvation "lies a bleeding" (I, 186) and without Righteousness,

case "is three to one" (I, 186). But when all four meet, pax
oelis" as well as pax 33_terris" reign; "it is peace on earth
ight" (I, 189). With a "tush" (I, 33), Andrewes dismisses man's

lar knowledge. Men's erroneous, limited View of what a Savior may

nplish is restricted to thoughts of "saving of our skins" (I, 74),

46
.e they forget that life is only "this poor puff of breath which is
.ur nostrils" (I, 75). To remind man that Christ, and Christ alone,
:he promised Messiah, Andrewes warns that his ears should "itch no
2 after any new revelations" (I, 1061. Those, like the Jews, who
act Christ "have a spleen at this feast [6f Christmas7" (I, 119).
:generate men are mistaken if they assume that Christ came only
whet our wits or to file our tongues" (I, 167). "Fie upon pride"
107), exclaims Andrewes, which causes men to "gape after" (I, 226)
glory which.rightfully belongs only to God. Too often the world
rilling to grant Christ nothing but a mere "bob blindfold" (I, 260)
will "never stick with Him for that [Christ's preaching?" (I, 299).
fly all of these phrases refer to physical sensations, thereby
toring the mundane concerns of man who ignores his spiritual well-
19.
However, because man has the potential to become Christ-like,
'ewes carefully modulates his diction between the abstract and the
:rete, between the formal and the informal. "For if we do indeed
lk our nature is ennobled by this so high a conjunction, we shall
:eforth hold ourselves more dear, and at a higher rate, than to
:titute ourselves to sin, for every base, trifling, and transitory
.sure" (I, 15). Here, the Latinate word "conjunction" is juxta-
:d with the Anglo-Saxon language of trade; both suggest the po-
Lially higher nature of man. Those in harmony with Christ may
'ike a tally between the sign and the signatum" (I, 204). Since
' "got them" to the stable, the "rout of shepherds" (I, 234) is
.sed. Even the "grandees" (I, 243) responded to the remarkable
- which "we may make all run on" (I, 250) and which serves "to

Lnd our faith" (I, 255). And "Gospel it how we will" (I, 289),

47
are still bound by the law of Christ.
h>enanuage man to consider that law and to ponder his relation-
to(fluist, Andrewes plays upon words. By slowing the reader down
forchuyhim to understand intellectually all the ramifications of
ing unflied by word-play, such wit elicits comprehension of
awes'Christmas message. Many of these examples of wit, as W.
arlfitchell points out, "suggest to the modern mind a species of
:y difficult to associate with the pulpit, and the prevalence of
play in Andrewes' work recalls the remark of the Scots lord who
him preach at Holyrood during the royal visit of 1617, and
it as his opinion that 'he rather plays with his text than

'"121 Yet Mitchell, who is not particularly sympathetic

hes on it.
a metaphysical style of preaching, defends the ingenuity of such
iers, who often were not "punning and quibbling merely for their
1kes, but because amid the jingle of human phrases might be
: the accents of a divine message."122 0f Andrewes, in parti-
Mitchell states: "'metaphysical' imagery and 'witty' handling
ds or phrases never, it is safe to say, were employed without
nce to a greater end."123
at seventeenth century audiences found nothing indecorous in
oparently playful treatment of eminently serious subjects is
sted by'the numerous examples of such wit scattered throughout
:erature of the period. The most famous example, of course, is
; pnni on his own name in "A Hymne to God the Father," written
Mitchell, p. 161. Mitchell quotes Whyte's "Lancelot Andrewes
; Prdnnate Devotions," (Edin.: 1846), p. 15.

Ibid., p. 149.

Ibid., p. 154.

 

 

 

48
according to Walton during the poet's serious illness in 1623. An-
other is Herbert's anagram which toys with the terms "Mary" and "Army."
Southwell's mingling of "Eva" and "Ave" is another example. And of
course, the sun/son pun seems to have been an endless source of
pleasure to many poets. In prose, the great popularity of Donne's
and Andrewes' preaching testifies to the widespread appeal of their

witty language.124 But to many modern readers, Andrewes' habit of

 

"squeezing and squeezing the word until it yields a full juice of

125
meaning" is annoying and quaint.

However, as F. P. Wilson points out,126 it is superficial to

patronize Andrewes as merely quaint. In most instances,127 his word

124Alan Faber Herr (The Elizabethan Sermon: A Survey_ and a Biblo-
graphy [Philadelphia: University of Pennsylvania, “194g7, pp. —92- -6) sug-
gests that the witty and ornate pulpit styles, characterized in part by
word-play, may have been influenced by Thomas Wilson's Arte g£_rhetorique,
published first in 1553 and in its eighth edition by 1585.

125

 

 

Eliot, p. 20.

126Elizabethan and Jacobean (Oxford: Clarendon Press, 1945). P. 45.

127There are exceptions. The last paragraph of Sermon VI, for
example, opens with this unnecessarily intricate sentence: "Let us then
make this so accepted a time in itself twice acceptable by our accept-
ing, which He will acceptably take at our hands" (I, 84, 63). In
the ninth sermon, Andrewes complicates the idea of the Virgin birth
by applying the term "conceive" interchangeably to Mary and his audience;
"To conceive this conceiving, to join these two, a virgin, and yet
conceive or bear; or, conceive and bear, and yet be a virgin" (I, 138).
When a feW'paragraphs later he adds, "From which His conceiving we
may conceive His great love to us-ward" (I, 140), he clarifies very little.
In the same sermon, Andrewes' rendering of the Name "Immanuel" is pro-
bably the most notorious example of how he abused the metaphysical
style. "The Immanu is a compound again; we may take it in sunder into
nobis and.gum; and so then have we three pieces: 1. E1, the mighty
Gods 2. and 322, we, poor we,~-poor indeed if we have all the world
beside if we have not Him to be with us; 3. and Im, which is cum and
that.cum in the midst between nobis and Deus, God and us--to couple God
axui us; _thereby to convey the things of the one to the other. Ours
t1) God; alas, they be not worth the speaking of. Chiefly, then, to
convey to us the things of God" (I, 144-45). Later, when he adds
.Micha-el, Gabri-el, and the Angels to accompany the §1_of Immanuel

 

 

49

play reinforces his conception of the Word becoming flesh. Like David
dancing before the Ark of God (II Samuel 6:14), Andrewes verbally
dances in formal (or liturgical) plaY-

Two of the most obvious forms of this word-play are Andrewes'
use of repetition and of accumulation. In defense of these techni-
ques, Eliot declares: "he does not expatiate, but moves forward; if
he accumulates, each new word or phrase represents a new development,
a substantive addition to what he is saying. He assimilates and ad-

vances by means of it."128 And Joan Webber speaks of Andrewes' "music

pram-er f-“HQI

of repetition [Which7 . . . helps the reader to remember, and it pro-

vides the sermon with melodic refrains. . . ."129 What is more, these

techniques often reinforce theme. In the eleventh sermon, for example,
repetition is used to convey and stress Andrewes' message that "Christ-
ianity is a meeting" (I, 192). Early in the sermon, the preacher de-
clares: "The meeting and the day of this meeting here all one, and

the birth of Christ the cause of both" (I, 177). Here, by repetition,

(I, 149), his ingenuity seems excessive. Nor is anything really gained
by "this '1ittle' doth a little trouble us" (I, 157) or his "to stay
a little upon this 'little'" (I, 160). While opening a sermon with
the statement "Seeing the text is of seasons, it would not be out of
season itself" (I, 164) may engage attention, it does not contribute
to the preacher's message, nor does the elaboration "here are both
seasons and things; things for seasons, and seasons for things"

(I, 266) offer much meaning. The "greater end" Mitchell speaks of

is apparent in these examples. Yet the word-play seems to draw atten-
tion to itself and to the preacher's ingenuity rather than to his
message. Obviously, this is a value judgment made by a modern reader
on a style which had gone out of vogue even before Andrewes' death.
The criterion is whether word-play is merely a fashionable (and
acceptable) device used to demonstrate fantastic wit or a means of
elaborating the theme by pointing toward a variety of meanings.

128Eliot, p. 17.

129Webber, "Celebration," p. 341.

50
Andrewes insists upon the typological significance of Christmas which
celebrates the union of truth with the other virtues at the time of
Christ's incarnation and the union of God with man as he worships
Christ during the church.service on earth. A little later, he sounds
the necessity of the virtues' union for "much depends upon this second
meeting, upon the composing of this difference. For these must be
at peace between themselves, before they be at peace with us, or with
God. And it is sure; we shall never meet in Heaven, if they meet
no more" (I, 182). By modulating from the first "meeting" to the
last "meet" and by repeating the motif of "peace," Andrewes' lan-
guage prepares for the climax when "all four meet in Him, for indeed
all He is; that no marvel they all four meet where He is That is all
four" (I, 188). Accumulation is used in the first sermon to argue for
the necessity of Christ's having become mortal by picking up the tag
word from a clause and expanding upon it in the next:
And the end why He thus took upon Him 'the seed of
Abraham' was, because He took upon Him to deliver
'the seed of Abraham.‘ Deliver them He could
not except He destroyed 'death, and the lord of
death, the devil.‘ Them He could not destroy un-
less He died; die He could not except He were
mortal; mortal He could not be except He took our
nature on Him, that is, 'the seed of Abraham.‘
But taking it He became mortal, died, destroyed
death, delivered us; was Himself 'apprehended,’
that we might be let go. (I, 10)
While accumulating reason upon reason for Christ's incarnation,
Andrewes' repetition of significant terms associates Christ with both
man and God, with His two natures. In the fifth sermon, he uses the
same technique to establish the magnitude of Christ's sacrifice and its
resulting effect on man: "As the matter is, so is the joy. If great

the benefit, great the person, then great the joy. And here the benefit

is great, none greater; as much as the saving of us all, as much as

51

all our lives and souls are worth; therefore great“ (I, 69-70). In
the sixteenth sermon, Andrewes repeats the word "gathering" to suggest
accumulated (or "gathered") blessing:

And now we are arrived at Christ, we are where

we should, our gathering is at the best. All

in Heaven, all in earth, gathered together, to-

gether again--again into one, one sum whereof

Christ is the Foot, one body whereof Christ is

the Head. Gather then, and be gathered to Him;

gather then, and be gathered with Him. 'He that

gathered not with Him scattereth.’ (I, 272)

More subtle than repetition and accumulation of words is Andrewes'
way of playing upon terms which bear phonological similarities to
one another, similarities often resulting from etymological or gram-
matical relationships. In this passage from the eighth sermon, the

word “joy" is given prominence: "For all this is but the Apostle's

spe gaudentes yet; but the joy of hope only anticipating the other

 

before it come, and joying as it were that it shall joy when that
joyful time shall be" (I, 126). By using the term as a noun, verbal,
verb, and adjective, Andrewes suggests the infinite variety of plea-
sure and sense of completeness the believer may feel. Play upon
other terms conveys Christ's goodness to man: "Unlovely He became to
make us beloved" (I, 209); His coming is "a sign, nay an ensign"
(I, 208); He is both God and man, for "He the very Collector is in
this collection Himself and all" (I, 275); His very human plight in
the manger made Him "more like to be abhored than adored" (I, 266).
The phonological similarity of the words would be immediately per-
ceived by Andrewes' auditors, and it serves to drive home succinctly
the point the preacher is making.

The multiple ramifications of that message are conveyed by yet

another form of word—play: the pun which.elicits an intellectual

52
appreciation of Christ's incarnation. In the following passage, the
generosity of God is made to appear overwhelming by repetition of the
verb "spared," which is applied in ascending order from the evil
angels to man to Christ: "‘The Angels offending, He spared not them:'
man offending, He spared him, and to spare him, saith St. Paul, 'He
spared not His own Son.‘ Nor His own Son spared not himself, but
followed His pursuit through danger, distress, yea, through death
itself" (I, 7). By meaning both "to treat with mercy" (which God did
not do in the case of the angels and Christ) and "to save" (in the
case of man), the pun reminds man how fortunate he is to receive
God's kindness. Sometimes God's plan seems inscrutable or paradoxical
to man: "Peace in the end is a blessed end, and the beginning of a
peace which never shall end. Mercy our beginning, and Peace our end"
(I, 192). Because "end" can mean a point of beginning or of stopping
as well as death and outcome, the pun embodies Andrewes' message
that mercy enables man to hope for eternal life and that peace awaits
him there. One of Andrewes' most remarkable and effective puns occurs
in the ninth sermon in which he asserts that Christ is with man in
the "satisfaction and the satis-passion both of his death" (I, 147).
"Satisfaction" is derived from the Latin satisfacio meaning to con-
tent or satisfy; it is a combination of gati§_(enough) and fagig_
(to make or do). In English, the term can refer to atonement for
sin (as in "A full, perfect, and sufficient sacrifice oblation, and

satisfaction" in The Book 9£_Common Prayer). Andrewes' usage empha-

 

sizes the completeness of Christ's action. "Passion" derives from
patior, meaning to suffer or undergo, and in English it refers to

Christ's agony on the cross. By combining "passion" with "satis,"

53
Andrewes stresses the completeness of Christ's suffering at the hands
of men. The completeness of Christ's doing--His action-—and the com-
pleteness of His experiencing--His passivity--are embodied in the
witty manipulation of terms.

Why Andrewes characteristically plays with language in all of
these ways is explicable from several points of view. His sermons
were directed to a cultivated, Jacobean audience which appreciated
his clever manipulations of language. Such wit, of course, demanded
close attention which caused auditors to focus on the Word of God as
it came to them from the preacher. More important, wit becomes part
of the message. The difficulty of comprehending the incarnation--an
event complex in itself and in the response it demands--is reflected
by the play upon ideas. Something like a good pun, the miraculous
incarnation violates the common sense response of reason; however,
what appears to be unreasonable (or even indecorous) may be viewed
as harmonious on a higher, more spiritual plane.

As a preacher, Andrewes must convey his message in such a way
that it be memorable to his congregation. Intricate word-play contri-
butes to this effect, but it is balanced by his frequent use of simple,
short sentences. J. W. Blench speaks of Andrewes' "celebrated Senecan

130

brevity and point," and Eliot declares that "no one is more master

131

of the short sentence." Brief elliptical sentences abound on

nearly every page of these sermons. To Reidy, they are a great stylistic

fault: "His failure, except rarely, to write in long, flowing periods

Bofigggggiggji§_England in_the Late Fifteenth and Sixteenth Cen—
turies (Oxford: Blackwell, 1964), p. 205.

131Eliot, p. 21.

54
of balance, subordination, and contrast results in a hectically

"132 But Reidy, by his own admission, makes no "call

jagged style.
to undertake a defense of Andrewes' style"133 and recommends Andrewes,
as does North, "for his thoughts rather than for the style in which
they are clothed."134 Far more sympathetic is Webber's approach:

"His insistence upon stylistic brevity, upon 'the day of small
things,‘ reflects both the artistic interest of his age in the manipu-
lation of space, and his own pastoral concern with the little world

of man. . . . What Andrewes does to the loose sprawling English period
is to compress it, eliminate its circumlocutions, and discipline it
with his own peculiar elegance. His signal characteristic is econ-
omy."135 Moreover, Andrewes' short sentences are intentional, first
because they creat memorable and varied patterns, and secondly, and
more significantly, because they are organically suited to his
message.

The need for variety, for a Change of pace, is particularly evident
in those passages in which Andrewes explains theological issues or
when he strives for an emotional response. In the fourth sermon,
for example, he argues for Christ's redemptive, as opposed to inter-
cessory, powers:

He did it; not by way of entreaty, step in and beg
our pardon; that would not serve. Sold we were,
and bought we must be;--a price must be laid down

for us. To get us from under the Law it was not
a matter of intercession, to sue for it and have

132Reidy, p. 59.

133Ibid., p. 65.

134Ibid., p. 57. Reidy refers to North's Classic Preachers, p. 172.

 

135Webber, "Celebration," pp. 337-8.

55

it. No, He must purchase it and pay for it. It
was a matter of redemption. (I, 58).

Here, the short clauses--"He did it . . . Sold we were and bought we
must be . . . It was a matter of redemption"--accentuate the preacher's
message and stand in sharp relief to the surrounding sentences. Brief
as these clauses are, they contain the essential message of why Christ
became man. Again, in the seventeenth sermon, to argue that the Gos-
pel contains not only the news of Christ but the law of God as well,
Andrewes inserts a short, pointed sentence in the midst of a rather
tangled argument:

And then, that these words Filius Meus Tu_are a

law, and so as a law by Christ preached. So as

in the very Gospel itself all is not Gospel, some

law among it. The very Gospel her law. A law

evangelical there is which Christ preached; and
as He did, we to do the like. (I, 288)

 

The short sentence, made terse by the opening "very," alters the rhythm
from the longer, flowing periods to a concise and memorable phrase.
In addition, when he is explaining that past, present, and future time
all converge in Christ's birth, Andrewes employs two brief sentences
which markedly contrast with the complex, longer ones he uses to pre-
sent a View contrary to his own:

There be other, and they fly a higher pitch and

are of a contrary mind, for whatsoever is past

is in time say they, and so genui is temporal;

and that hodie--that best express His eternal

generation, Why? For there all is hodie; there is

neither heri nor cras, no 'yesterday' or 'tomorrow.‘

All is 'to-day,‘ there. Nothing past, nothing

to come--all present. (I, 295)
Not only do these last two sentences stand out because they are short
and pointed statements of Andrewes' convictions but also because they

contain the totally inclusive word "all" and the completely exclusive

word "nothing." Compressed into short sentences, these terms powerfully

56
and briefly clarify the bishop's conviction that Christ's birth itself
is an eternal generation. Two other examples may demonstrate how
Andrewes uses the short sentence to evoke emotional responses. In
the fifth sermon, he describes the probable.reaction of the shepherds
to the sudden appearance of the angels:

For fear is the expectation of evil, and there

is no evil toward them; and so they have no reason
to fear, trepidaverunt timore ubi non erat timore.
As if he should say, Angels have come with weeping
news, as Judges 2.1. If I were such an one, if

I came with sad tidings, ye had reason, ye might
fear. But now your terror groweth out of error.
You are mistaken in me, I am no such Angel: I am
Angelus evangelizans, 'an Angel with a Gospel,‘
one that comes with no bad news. 'Fear not' then.
(I, 68)

 

 

He concludes by stating, "There is no evil toward." The denial that
the shepherds are confronted by evil is expressed in this short, almost
flat phrase to emphasize that it indeed is good news which the angels
bring. In the fifth sermon, Andrewes uses the same type of sentence
to warn his congregation: "Sin it will destroy us" (I, 74). Here,
the short sentence serves as a blunt reminder of why man needs Christ.
But Andrewes' Senecan brevity contributes far more than variety
and memorable phrases. Many of these short, compact periods reinforce,
by virtue of their form and the impact of that form, Andrewes' mes-
sage of the incarnation. Into some, he packs the mystery and power
of God, into others, the permanency of the man—God relationship, and
into still others, implications of infinite time and space. He affirms:
"But such there be mysteries of godliness" (I, 34); "This is a great
mystery" (I, 36); "Then shall the mystery of God be finished" (I, 43).
In one from the eleventh sermon, he states: "There is Truth as well in
the promise of Mercy as in the threat of Justice" (I, 179). In these

few memorable words, Andrewes conveys a sense both of great time and of

57
an omnipotent God. For justice is associated with the Old Testament
God who demanded an "eye for an eye" and who hardened the hearts of the
Israelites' enemies so that His chosen people might enjoy Canaan; but
mercy is the keynote of Christ's ministry which called "not the right-
eous but sinners to repentance." Between and above both is truth, un-
bound by time, which is Christ as son of God and of man. In another
brief sentence, Andrewes asserts without equivocation the inextricable
union of God's son and truth itself: "So, 'the first Truth' He is" (I,
185). Other elliptical, suggestive sentences occur as well: "And that
was this day, of all the days of the year" (I, 177); "I find a psalm
made here in remembrance of it [the meeting of the virtues?" (I, 177);
"Mercy, she stayed below still" (I, 181); "And this is sure; we shall
never meet in heaven, if they meet no more" (I, 182); "First, by this
Truth is gained, Truth will meet now" (I, 186); "One cannot meet" (I,
192); "But Christ this day born, this day to meet of course" (I, 194).
Within the space of only a few words, Andrewes implies that there is a
great deal about God which man cannot fully comprehend and which will
not be totally comprehensible until "the days of the voice of the
seventh Angel" (I, 43).

But the question is, why does he use such small sentences to
suggest such infinite possibilities? What the short sentence, in and
of itself, implies is the shortness, the limitations of man's knowledge
which alone cannot save him. The brief sentence, then, is proper for
the expression of faith which requires no argument, no explaining, to
support it; man must believe in the mystery of God, no matter how
indefinable or incomplete (like the elliptical sentence) this unknown

seems to him. Andrewes demands faith, and though he does not elaborate

58

to his congregation-—whom he assumes to be believers--what the intel-
lectual and emotional processes involved in faith are, his assertion
of it is straightforward and simple-—much like the faith he requires.
For example, the three offices of Jesus--Savior, Christ, and Lord--
Andrewes asserts in one sentence so short that it leaves no time for
doubt or speculation: "He is all three" (I, 66). To his congregation,
the divine asserts briefly: "We see also why Man, and why God" (I, 81).
The shortness of the sentence leaves no option but to accept his mes-
sage. Once man accepts this mystery of God, both his duty and the bles-
sings which are available to him become clear and simple: "For Him
this glory, by Him this peace, through Him this good-will" (I, 212).

Like the mystery of God, the permanency of the God-man relation-
ship is expressed in very short sentences. "No union so knitteth as
it" (I, 17); "Whether a Child, He is ours, whether a Son, He is ours"
(I, 28); "For to find Christ is all, all in all" (I, 197). Again, it
may appear peculiar for Andrewes to use so few words to describe such
a great union. But the elliptical sentences are absolutely appro-
priate to his message. Andrewes again assumes that his auditors believe
that they may achieve eternal life; therefore, their response matches
his straightforward assertion. Once achieved, being "one in Christ"
is a simple though significant matter; hence, the sentences reflect
that simplicity, and because of their flat, declarative nature which
is in contrast to so much of Andrewes' prose, accentuate the importance
of having a continuing relationship with God.

With short, clipped sentences, Andrewes also contrasts the trans-
ience of earthly life with the eternal time of God. What they suggest

is man‘s inability to comprehend or to express the timelessness of God

59
in earthly language. Yet these sentences by their very brevity call
attention to themselves and require the reader to weigh carefully the
impact of the few words they contain. More important, they reinforce
Andrewes' recurring theme of the incarnation. That Andrewes distinguishes
between God's timelessness and man's time is apparent in particular
in the tenth sermon when he explains that although the birth of Christ
as son of man was "executed in time," it had nonetheless been decreed
for the son of God "ab aeterno" (I, 164).

In a brief sentence, Andrewes expresses the eternity of the incar-
nation: "As for the decree, that was gone forth from before the founda-
tions of the world, from all eternity" (I, 164). Here, two prepositional
phrases establish.a sense of great time; both imply that the timelessness
of God spans backward and forward far beyond man's ability to comprehend
it. In other short sentences as well, Andrewes implies the timelessness
of Christ. In the ninth sermon, he states: "With them in types and
figures of Himself; His shadow was with them; but now He Himself" (I,
143). Obviously, the words "was" and "now" identify a great span of
time by referring to Christ as having been prefigured in the prophets
and as being with man--both when He walked on earth as man and even
now as Andrewes preaches. Moreover, the brevity of the last clause
with its simple "He Himself" contrasts with the vague "types," "fig-
ures," and "shadow" and thereby argues a simple acceptance of belief in
the incarnation. In another short sentence, Andrewes proclaims the
continuing power of Christ: "He was born, and yet would be made" (I,
111). Here, the two verbs, one past tense, the other subjunctive,
distinguish the two ways in which Christ is God's heir. By virtue of
being born into the world, He inherited His own rightful birthright;

by virtue of being "made" an heir, "He now is but on our behalf . . .

60
'at the right hand of His Father'" (I, 111). In just a few words,
Andrewes reaches across time from Christ's incarnation to His continuing
intercession for man.

Because of Christ's birth, man too may live eternally. Andrewes

states: "One we are, He and we, and so we must be; one, as this day, so
for ever" (I, 9). Both the sentence and the words are short. The
brevity of the sentence and the monosyllabic words reflect the oneness
of believing man and Christ. Only the last word "ever" is polysyl—
labic, and upon it falls Andrewes' emphasis as he refers to man's
eternal life. In the second sermon, Andrewes argues for the necessity
of Christ‘s human nature: "He therefore shall become Adam; a Son shall
be given" (I, 22). In these few words, the preacher again reaches across
time: Christ, having existed indefinitely from the beginning, is born
as the second Adam. The juxtaposition of the terms "Adam" and "Son"
directly reinforces the preacher's incarnation theme. The benefit of
the incarnation is likewise asserted in a brief, clipped sentence:
"That our beginning shall be our end" (I, 174). In one short, para-
doxical statement, the preacher maintains not only infinite, eternal
time, but circular time as well, which allows man to regain his lost
paradise.

Like eternal time, boundless space concerns Andrewes in many of
these Senecan sentences. For example, in the first sermon, he speculates
on the great honor accorded to man rather than to the angels by Christ's
having taken on his nature and not theirs: "They [the angels7, every
way in every thing else, above and before us; in this, beneath and
behind us" (I, 5). In two short, balanced prepositional phrases,
Andrewes points out the reversal in the divine hierarchy which occurs in

the incarnation. By virtue of Christ's birth, man's position in relation

61
to God changes, and endless space becomes available to him. How he
achieves it is by figuratively changing his own place: "Be what we
will be, at Bethlehem to begin all" (I, 171). The terse, short sen-
tence briefly describes where man's pilgrimage must begin, for if he
cannot find Bethlehem, he will never find heaven. The shortness of
this sentence is appropriate in a peculiar way, for Andrewes goes on
to stress that Bethlehem is a little place, and he therefore associ-
ates it with humility, "the Bethlehem of virtues" (I, 171). If man
cannot make this religious move to humility, he cannot become Christ-
1ike. For Christ Himself extends His two natures over infinite space:
"To Heaven whence He is God, thither goeth glory; to earth whence Man,
thither peace" (I, 217).

Infinite space and time frequently are alluded to almost simul-
taneously in these short sentences. When the "Word became flesh,"
Christ did not become confined to man's temporal time and space; on the
contrary, for "So then as the Son He is consubstantial, as the Word He
is coeternal" (I, 88). The neatly balanced clauses accent their ter-
minal words and the infinity of Christ's being which extends beyond
temporal time and space. This eternity is likewise available to man
because of Christ's incarnation: "He with us in Bethlehem in the begin-
ning of the verse [Micah 5:27, that we with Him in eternity in the
end of it" (I, 153). Here, Andrewes points directly at a given place,
the Biblical text, which, because it is the Word of God, is not simply
words on a page but verification of Christ's incarnation. And because
Christ, at a given time, "the beginning," came to man, man may know
endless time: "That as He hath been our Immanuel upon earth, so He
may be our Immanuel in Heaven; He with us, and we with Him, there for

ever“ (I, 152). The perfect balance of the sentence reflects the

62
perfect balance of space ("earth" and "heaven"), one limited, the other
boundless, and the new balance granted by Christ to redeemed man in
relation to God. Only the last three words disrupt the perfect balance
of this sentence; most appropriately they do so, for eternity far out-
lasts man's earthly life.

That short, elliptical sentences can reflect and imply infinite
time and space appears to be a contradiction. Yet many of Andrewes'
sentences clearly do so. Why he uses them instead of, for example, the
long, swirling, and ascending sentences of Donne, is to emphasize what
Webber calls "the rich brevity of his material,"136 his concern with
the limited world of human space and time. As Christ, the son of God,
came to earth as a tiny babe in order to save mankind, so Andrewes
employs the tiny sentence to teach man how to worship his savior. More-
over, these short sentences suggest an orderliness and conciseness which
Andrewes surely would have thought appropriate to preaching the Word.
They are as neat and tidy as the clothing of Herbert‘s Aaron as he pre—
pares to worship. They evoke a sense of incomprehensible and unspeak-
able mystery and awe in a ubiquitous, eternal God.

Yet the mystery of the incarnation is a familiar one; that is,
the congregation, though they cannot fully understand the concept of
the Word becoming flesh, they believe that such an act did transpire.
By means of figurative language, Andrewes encourages them to contem-
plate the event and recognize its significance for their salvation.

His concern is rarely for originality or novelty; rather, he uses
Biblical and conventional figures which remind his auditors that spiri—

tual truth is readily at hand. As Blench observes, Andrewes has a

136 ,
Ibid., p. 347.

63
"frequent masterly use of emotive figures."137 That he believed
figurative language to be appropriate to theological discourse is made
eminently clear in the eleventh sermon, when he argues that the four
virtues (mercy, peace, truth, righteousness) are inextricably bound to
and implied by one another, even though on occasion only one of them
may be mentioned. Thus he states: "You may happen to find one of
these in Scripture stood much upon, and of the other three nothing said
there, but all left out. Conceive of it as a figure, Synechdoche
they call it. As ye have here man called earth, yet is he no earth
alone, but all the other three elements as well. No more is Christ-
ianity any one but by Synechdoeche, but in very deed a meeting of them
all four" (I, 193). Shortly thereafter, he adds, "Take not a figure,
and make of it a plain Speech; seek not to be saved by Synechdoche"
(I, 193). By using a figure figuratively, Andrewes warns his auditors
that such language is not to be understood in a simply literaly fashion,
but with an awareness of all its possible implications. Like his
short sentences, his word-play, and his diction, the preacher's fig-
urative language reflects his desire to unfold the incarnation and
his concern that man celebrate God's gift. Consequently, these figures
are a curious blend of the eternal and the temporal, the divine and
the human.

Perhaps the most evocative figures in these nativity sermons are
those drawn from nature. Sometimes these are Biblical, sometimes quite
earthy, and often Andrewes relies simultaneously on the "two books of
revelation." To Andrewes, the world of nature exists to confirm the

Word of God. In the ninth.sermon, for example, he speculates on

137Blench, p. 205.

64
Elizabeth's ability to conceive a child (John the Baptist) though she
was barren "first by nature, then by age" (I, 138) and compares her
condition to planting: "Now the want of power to conceive is no less
material to hinder the conception every way, than want of the soil no
less than the want of seed" (I, 138). Contrary to natural law as her
pregnancy appears, yet, argues Andrewes, "we see it made not altogether
incredible" (I, 139) by other natural phenomena. Then he compares God's
impregnation of Mary to the passage of light through a glass: "Not more
than the light of Heaven passing through breaketh the glass, no more
did the God of Heaven by His passage violate any whit the virginity of
His mother" (I, 139). What the figures imply is that God as Creator
controls nature, which in turn reflects His power. And although
Mary and Elizabeth both seem to be "unnatural" mothers, God's created
world allows for "no less a miracle than Matgr_and yirgg_or Eggs
and Homer-even figg§_and ratigf (I, 139). Hence, to believe "2223

Virgo concipiet"(Isaiah 7:14) is to believe that supernatural God

 

could have become natural man.

Andrewes tends to select figurative speech from the Bible which
compares living plants of earth to life in heaven, thereby implying with
these conventional figures the two natures of Christ and man's hope for
eternal life. In several sermons, he refers to "this seed wherewith
Abraham is made the son of God, from the seed wherewith Christ is made
the Son of Abraham" (I, 9). Clearly, the word "seed" refers to all
Abraham's descendants, including the listening faithful believers who,
it is implied, are part of both a continuing line of followers and of
a cyclical, regenerative, and natural force. The "fruits of this seed"

are the "works of Abraham" (I, 14). Moreover, Abraham's pleasure was

65
in knowing "that his seed should be his Saviour, and out of his root
should rise his Redeemer; all this joy should grow from the fruit of
his own body" (I, 130). In the tenth sermon, Andrewes employs a series
of Biblical figures which assert the earthly nature of Christ: "'There
shall come a root out of Jesse,‘ (Essay's term, chap. 11. ver. 1.) and
out of it 'a branch;' (Jeremy's chap. 23. ver. 5.) thence germen, 'a
flower' of 'blossom,' (Zachary's chap. 6. ver. 12.) and from it this
fruit of Ephratah, the fruit of the Virgin's womb. 'Root,‘ 'branch,'
'blossom,' and 'fruit'--a11 of the earth, earthly" (I, 163). Christ
can save man whose "conception being the root as it were" (I, 141) by
going "to the root and repairiing7 our nature from the very foundation"
(I, 141). Righteousness looks down to earth and sees "the truth freshly
sprung there where it had been a strange plant before" (I, 187). Of
course, this earthly quality is inherent in Andrewes' view of the incar-
nation, for he quotes Isaiah 45:8: "Let the earth bring forth a Sav-
iour" (I, 185) and refers to Moses' comment on the phrase dg_tg££a_
9522; "that is properly when it springeth forth of itself, as the field
flowers do, without any seed cast in by the hand of man; so saith he,
should the Messias come, take His nature not only in, but d§_'of' the
earth . . . be the woman's seed, 'made of a woman,‘ 'out of the loins

of David;' 'Virga dg_radice Jesse,‘ the root of Jesse--nothing more

 

plain" (I, 186). Man must respond with "Not the fruit of the lips,

a few good words, but 'the precious fruit of the earth,‘ as St. James
calleth it--lghgm, 'good bread'; that fruit. Such fruit as St. Paul
carried to the poor saints at Jerusalem, 'alms and offerings.‘ That

is the right fruit; cum signavero fructum hunc, 'it hath the seal on

 

it' for right. Such as the Philippians sent him for supply of his want,

66
whereby he knew they were alive again at the root; in that they thus
fruc: tified, yielded their fruit of a 'sweet Odour and wherewith God
was highly pleased,' as there He tells them" (I, 172) . Andrewes even
describes the intermingling of the virtues in terms of man's rather
limited (and by Andrewes' time, outdated) knowledge of his earth, for
they: like the elements, are in a "kind of opposition. . . . No matter
for that. They will make the better refraction: the cool of one allay a“
t.
the heat, the moist of one temper the drought of the other" (I, 192-3) . I
Andrewes expands these images of seeds and fruit to include har-
ves ‘1: time which refers both to the birth of Christ when men "'shall
all rejoice Thee, as men make merry in harvest, and be joyful as men
the t divide the spoil'" (I, 70), and to the harvest of Judgment Day
When angels shall "'gather the wheat into the barn, and the tares to
the fire'" (I, 283). To believers, "if the tree be ours, the fruit
is" (I, 28) , and they may celebrate Christ's first harvest and antici-
pate His last in "the symbols of many grains into the one, and many
grapes into the other" (I, 282), which is to say, the Eucharist.138
These Biblical agricultural figures function in several ways.
First, they draw together the two books of revelation: the Bible and
the created world. Second, they suggest a continuing cycle of growth,
1 38 . . ‘ II |
Aga1n and again, Andrewes asserts that man is flesh, and all
flesh is grass, and the glory of it as the flower of the field; '--from
Apr11 to June. The scythe cometh, nay the 'wind but bloweth and we
are SOne, ' withering sooner than the grass which is short, nay 'fading'
sooner than the 'flower of the grass' which is much shorter; nay, saith
30131 ‘ rubbed in pieces more easily than any moth'" (I, 5) . Nonetheless,
he 13 also of the seed of Abraham and this "fruit of the spirit" (I,
1291 will be redeemed from "the furnace" (I, 129) so that he may "re-

ceive the full fruition of the inheritance whereto we are here but
adopted" (I, 63).

67
of progress toward God, which culminates in the final harvest of Judg—
ment Day. Third, they assert that the miracle of growth figures forth
the miracle of Christ's sacrifice; both manifest God's infinite love
toward man. In S. L. Bethell's words, Andrewes, by means of these
figures, uses the analogical approach to discover "new truth by arguing
from known to unknown."139 He adds that "similar remarks from a modern
pulpit, however, would be merely metaphorical, useful illustrations of
truths arrived at by other means. . . . But for the Elizabethans they
Et-he correspondenceg were part of an ordered and generally accepted
system of thought."140
Even those nature figures which Andrewes does not directly draw

from Scripture serve the same functions. God sent his Son in "the ful-
nes s of time" when it is "full sea" and "all the banks are filled" (I,
60) , and that Son brings to earth "1. 'glory,‘ 2. 'peace,’ 3. 'good-
wil l ,' as it were three streams having their head or spring in Christ's
cratch, and spreading themselves thence three sundry ways" (I, 217) .
Moreover, while other prophets "could but prune and take off the twigs,
as it were; He, from sin itself, and so plucketh it up by the roots"
(I, 79 ) . Though born in humility in tiny Bethlehem, His power is great:
"How huge an oak from how small an acorn" (I, 159) . Figures of light
likewise are used: "He was such a son, as did no way eclipse His Father's
glory ' but as a beam made it shine more bright" (I, 109); "As a Beam of

light. 0 to the many parts, as it were many sparks;--that was all the

l 39
The Cultural Revolution 9_f_ the Seventeenth Century (New York:

ROY Pilblishers, 1961). P. 44.

lqolbid” pp. 44-5. Bethell also claims of the sixteenth nativity
sermon that "it would be difficult to find a fuller and more satis-
fying statement of the implications of the Incarnation of Our Lord
than is conveyed here by the analogical method operating within an
Obsolete cosmic scheme." (p. 53)

 

 

 

Kilt

68
light before" (I, 110); "in Christ and at His birth, did these four
lights come to meet and to be in conjunction now" (I, 180); "Truth is
but the light to guide us, Righteousness is the way to bring us thither.
A light is to see by; a way is to go in; so is Righteousness" (I, 191).
Clearly, these metaphors add richness to Andrewes' message, for they imply
that Christ and the virtues possess both divinely inspired value of
tI'Leir own as they exist in the boundless heights of the universe as well
as the power to influence and change the lives of men on earth. More—
over, "His word is not wind, it hath flesh on it; His truth is as it
wexe, the flesh of His grace" (I, 96).. Man may receive this grace
and know great joy in worshipping Christ as did the wisemen who follow-
ed His star. To Andrewes, each point of the star represents a parti-
cular aspect of worship: the light of the star "appeared 1. in their
eyes--vidimus; 2. in their feet--venimus; 3. in their 1ips--dicentes
ubi est; 4. in their knees--procidentes, 'falling down'; 5. in their
hands-~obtulerunt, 'by offering.‘ These five every one a beam of this
star" (I, 251).

Some of Andrewes' figures compare Christ to animals. He is like
the " scape-goat" in bearing man's sins and like the "eagle" in inter-
ceding for him (I, 26) . Like an eagle, "he mounteth wonderfully high
beyond Moses," and "as an eagle again . . . down he cometh directly
from ‘the height of Heaven, and lights upon the body of His flesh, the
mYSt-exy of His incarnation" (I, 86) . What Christ accomplished on

earth in spite of His humble birth was the winning of souls: "And as
the 1'iingdoms of the earth from a sheepcot, so His own of the Church
from a fisherboat" (I, 159) . The peace which He brought man "doth
hove—r aloft over the earth--would light, but cannot otherwhile" (I,

230) . Andrewes clearly does not employ animal figures with any

. H"! {3'5"}?me

69

pejorative intent; rather, he uses them to suggest that Christ, when He

cajxles to earth, was not ashamed to be associated with even the lowliest

of? (Sod's creatures. In addition, these figures emphasize the breadth

c>f7 (Sod's world which extends from the eagle flying above the mountain

tc> ‘the fish of the sea.

Andrewes also uses inanimate objects in figures. Nothing, it

seateuns, is too mundane to attract his attention. As Mitchell notes,141

cc>1rnfluit pipes were installed in James' palace in the early years of K
11i.ss= reign; these pipes became a frequent source of figures for Andrewes.
Iri 'the fourth sermon, for example, he stresses that Christ was made of
Mary's flesh and that "He passed not through her as water through a
c<>1rléiuit pipe" (I, 53). The figure clearly emphasizes that Christ, born
ir1 .baary's womb, assumed human nature, unlike water which does not
change in the pipe. But in two other sermons, Andrewes uses the same
fi§;"LJ;re with a different purpose. In the fifth and sixth sermons, he
urges that men receive the Eucharist "both in the holy mysteries or-
daj.11.<3d by God as pledges to assure us, and as conduit pipes to convey
int<> 115 this and all other benefits that come by this our Saviour"

(I: {5323). And he asks, "If it be grace and truth we respect, how may
we better establish our hearts with grace, or settle our minds in the
tIUtrl- of His promise, than by partaking these the conduit-pipes of His
gracegw'_ and seals of His truth unto us?" (I, 100). In these two examples,
the jfli‘gure urges a sense of God's direct communication with man and
imPlj-<E=s that the Holy Supper is essential to a good and pious life.

Even ‘tlhe dual nature of Christ is compared to an inanimate object:

"‘Thfilss God, willing more abundantly to shew to the heirs of promise

141 .
Mitchell, p. 155.

70
the stableness of His course,‘ took both courses; that, by two strong
titles, which it is impossible should be defeated, we might have strong
consolation, and ride as it were a double anchor" (I, 28) . Clearly,
tl'le figure stresses both the power and stability of a savior who is
both God and man. Because man is "'conceived of unclean seed, '" which
is the metal in a "mould," or womb, which is "vile, base, filthy, and
unclean" (I, 4), Christ Himself had to be "cast in a new mould" (I, 54)--
that is, born of a woman, be subject to the Old Testament law, and be-
come fulfillment of the Gospel--in order to save him. The greatness of
Christ's sacrifice is evoked by an analogy between Christ's becoming
Iran and gold being mixed with a baser substance: "Not only manifest
at all; that is great: but manifest in the flesh; that is greater.
For if gold mixed though it be with silver is abased by it, what if it
be mixed with the rust of iron or dross of lead?" (I, 37) . In the
ESL f ‘th sermon, Andrewes argues that Christ came to save all men, who
in turn "racapitulate in Himself, and from Him as a centre. lines of
joy drawn to all, and every part of the circle" (I, 71) . He serves
"as the needle point" (I, 126) to lure men toward heaven. As men
"Contract great maps to a small compass" (I, 274), so Christ "comes
this day Ehristmas7, and gathers all again" (I, 274) . His birth serves
"as a beacon" (I, 72) to attract and guide men until the "fulness of
eternity, when time shall be run out and his glass empty" (I, 63) .

The effect of these figures works in a manner similar to that
created by Andrewes' diction. Just as the mingling of abstract and
con(litete, formal and casual, language reflects Christ's dual nature, so
AndIl’l‘ewes' comparisons of Christ to inanimate things evoke a sense of

the living savior in every object on earth. The figures concretize

. - IR" museum

71
the many aspects of Christ's power so that the reader can recognize
Christ even in familiar, man-made objects.

Andrewes also uses figures involving persons and personal relation-
ships to stress the dual nature of Christ and to lend a touch of famil-
iarity or reality to his message. The latter usage is particularly well
exemplified in the eleventh sermon, in which sustained personification
is Andrewes' primary figure. Here, he follows the Psalmist in "human-
izing" the four virtues: "This meeting is of four. Four which of them-

selves, p_roprie loquendo, are nothing but attributes or properties of

 

tI'Jle Divine nature, but are here by the Psalmist brought in and repre-
sented to us as so many personages. Personages, I say, inasmuch as
they have here personal acts ascribed to them. For to meet, to kiss,
to look down, are all of them acts personal. And look, how the Psal-
mist presents them so we treat of them, in the same terms the text
doth" (I, 176) . To emphasize further the human qualities of the vir-
tue Sr , Andrewes adds that they are "as loving friends" (I, 178); they
are "four as great States as any in the Court of Heaven" (I, 178);
and he quotes Bernard who declared Mercy and Peace to be "collectaneae
- - - 'as bedfellows, ' sleep together; collectaneae as in another place,
'sucked one milk, one breast,‘ both" (I, 178) . In the thirteenth ser-
men, he again personifies peace and glory as sisters: if peace "hide
herSelf, seek her out, g perseguere _e_am_, 'and pursue her;' if she
le aWay, follow her hard" (I, 223-4) . Peace and glory are the "blessed
coup]. e“ (I, 223) promised man by the angels when they announced Christ's
birtll to the shepherds. By personifying the abstract terms, Andrewes
emphasizes not only the human nature of Christ who walked on earth but
also the immediate availability of glory and peace to earthly man if

he believes. Moreover, the personification is appropriate in terms of

72
thiea many contradictions which surround Christ's birth: God and man,
a hating and a manger, shepherds and magi, mother and virgin, Word and
f1.€3=sh. Andrewes' implication is that if God can become man, then
attributes of Him may behave like men. Most important, if these virtues
can assume human characteristics, then human beings may themselves
a£:<;111ire these virtues. Such figures of familial relationships occur
again and again. By virtue of Christ's incarnation, "He and we be-
cc>11me not only 'one flesh,‘ as man and wife do by conjugal union, but
even one blood too, as brethren by natural union" (I, 9) . Here,
A11<ftrewes underscores the human nature of Christ by comparing his "ap-
pr ehension" (I, 9) to two of the most common human relationships,
HEizzrnriage and natural brotherhood. In the ninth sermon, he uses the
Bibl ical figure of Christ "as a Bridegroom" (I, 142) and thereby re-
minds his readers that a consummation between Christ and His bride,
tile; <:hurch, is not far off in the day of judgment. Here too the
preaéa.<:her compares Him to the "Sun" who came forth "from His taber-
nacl e to run His race" (I, 142) . This favorite seventeenth century
;pun, =5=tzresses the dual nature of Christ who is both eternal light and
everlasting God as well as the son of man.
Ctfio a certain extent, God is likewise humanized in order to stress
His E112><aness and generosity toward man. Man may "draw from Him that
wher€3<2>zf He hath such plenty, 'grace and truth.‘ The breasts that are
full liliave as great pleasure in being drawn, as the child that draweth
than“; (I, 100). The thoroughly domestic analogy evokes a sense of
bofln (Sksd's bountifulness and His loving, parental attitude toward
man. 'The figure of speech does not exactly demote God to human status,
but it does suggest that His goodness is recognizable in human terms.

Andrewes' figurative treatment of Christ, however, explicitly

I .V (wax-rink

73

presents a human, earthly person, though often one of highest rank.
Although he frequently stresses the humility of Christ's birth, in the
seventh sermon, he emphasizes that however humble that birth may have
been, it nonetheless was carefully prepared for: "That as, at the pro-
ceeding of a great Prince before he himself cometh in sight, many there
be that go before him, and those of divers degrees, and at last himself
doth appear; so, this Prince that sits in the Throne should not start
out at the first and show Himself, but be allowed His train of Patriarchs, 5

and Prophets to be His ante ambulones; and 'in the fulness of time'

 

Himself should come with 'the fulness of grace and truth,’ and establish
one entire uniform way to continue for ever" (I, 106) .142 Andrewes'
comparison is definitely appropriate, for Christ is, of course, Himself
a ruler. Later in the same sermon, the preacher develops this com-
parison between Christ and a prince. His visitation to man is "as if
a great prince should go into an hospital, to visit and look on a
loathsome diseased creature" (I, 112). Because He ministers to man,
Christ becomes the "Physician slain, and of His Flesh and Blood a
receipt made, that the patient might recover" (I, 113) . His flesh and
blOOd are "the true ingredients into this medicine" (I, 116) which can
cure Inan of his sin. The figure of Christ as physician must have been
Particularly evocative when Andrewes delivered this Christmas sermon in
1612 r for in that winter London was ravaged by the plague.143 Thus,
142This figure also exemplifies Andrewes' firm conviction that mon-
archs rule by divine right; it obviously would have appealed to James I.
143Florence Higham (p. 66) in her account of Andrewes' life suggests
that; "it was perhaps the near presence of death [6f the Prince of Wales]
Which made him on this occasion focus his hearers' thoughts on Christ the
great Healer, one who gave the medicine and was Himself the medicine ever

1gefient by the patient's couch." Whatever the immediate source of the
1‘gtlre, Scripture is the ultimate one; if; Matthew 9:12 and Luke 4:23.

74

Andrewes implies that men's souls are as sick as their bodies and need

car eful treatment.

In order to demonstrate to his readers their good fortune obtained
by Christ's birth, Andrewes offers a variety of comparisons between

t11eir condition and that of others. Moses and the prophets, he asserts,

were "as the nonage of the world . . . at their A.B.C. or rudiments" and

tl'1eir estate "as of children in their minority, little differing from

servants" (I, 49) . Moreover, he contrasts these prophets who "were

A “‘4'“! 1‘"
l

'holy men' but men . . . and in the House of God they were faithful

servants, but yet servants; and that we know, is but an imperfect con-

dition in comparison of a son" (I, 105). The great joy which man should

feel at the news of the Gospel is likewise made explicit and pictorial
by comparing it to the various responses of a shepherd: "There is not
like joy to a shepherd when his yew brings him a lamb, as when his wife

brings him a son; yet that of a lamb is a joy, such as it is. But then,

if that son should prove to be a Cyrus, or a David, a prince, then

certainly it were another manner of joy, gaudium magnum indeed" (1,69).

 

Here the comparison is particularly effective, for it not only evokes

a San se of paternal pleasure but also implies the familiar Biblical
anal—Ogy between Christ and the shepherd. Andrewes does not fail to
remind man how much he is honored by Christ's having assumed his
nature rather than that of the angels: "how much a son is better than
a se3|:“Iant, so much our estate above theirs" (I, 103) . To emphasize man's
Participation in Christ's earthly experience, Andrewes compares the
apostles who viewed Christ's life to theater-goers who view a perfor-
mance "from the epitasis to the very catastrophe" (I, 95) . What the

Preacher asserts is that his readers may believe in Christ's incarna—

tion because other men at one time witnessed Him.

75

Like his short sentences, Andrewes' figurative language implies
the fundamental contrasts between God and man. On the one hand, man
occupies no weight: "And if you weigh us upon the 'balance,‘ we are
'altogether lighter than vanity itself;' there is our weight. And if
you value us, 'Man is but a thing of nought;' there is our worth" (I,
5). Altogether he is empty without Christ. However, because Christ
is full, "Our care is to make ourselves fit vessels, and there is
all“ (I, 97). What Andrewes' figures suggest is that man, though he 3
can add nothing to Christ, may, if he believes, be filled and shaped A
by his savior and thereby obtain eternal life. Clearly, on the other

hand, divine time and weight are infinite. Human time of itself 18
but an empty measure, hath nothing in it" (I, 48); it is but "the mea-
sure or cask" (I, 50). But God's time, Andrewes describes, as that
when "the measure shall be so full as it cannot enter into us, we can-
not hold it. We must enter into it" (I, 63).

Andrewes also employs legal and financial figures of speech to
contrast God and man. Christ, he reminds his readers, "became debtor
of the whole Law, principal, forfeiture, and all“ (I, 146). The figure
of Christ as debtor most explicitly evokes a sense of Christ's respon-
sibility toward man by putting His sacrifice in monetary terms. The
profit to man is that his "tenure and interest groweth" (I, 28) and
by "this deed we have title to all that His Father or He is worth" (I,
28). By way of "legacy," then, man may enter into the estate of "His
Heavenly Kingdom" (I, 62). Fortunately for man, because Christ paid
his debt, he will be relieved "a great part" (I, 280) of his burden.
Though this wordly language of business may appear, to the modern

reader, rather crass in a discussion of salvation, it is not uncommon

76
in seventeenth century religious works nor is it inappropriate to
Andrewes' incarnation message or his stylistic techniques. He is a
practical preacher whose primary objective throughout these sermons is
to evoke in his readers a sense of awe in the incarnation and a feeling
of duty in the management of their lives. A reminder of the legal and
financial responsibilities of all men and of the potential punishment

which their neglect incurs serves to warn man of how immediate and

,‘if‘J'V‘T'h

reasonable his relationship with Christ is. Moreover, like Andrewes'

TC}?

informal language, these very mundane figures also emphasize the earthly
nature of Christ.

Andrewes' figures of confinement assert man's need for Christ. Too
many men delight "rather to be treading mazes than to walk in the ways
of peace" (I, 35). Implied here, of course, is a contrast between the
confined, tangled space of man and the open, continuous way toward God.
This sense of confinement and repression is referred to frequently in
Andrewes' figures of prison: before Christ, men were prisoners, "'lock—
ed up' as it were in a dungeon" (I, 57) in the "cellar or vault of
the world" (I, 224). Without Christ, "our joy is as of the joy of men
in prison, merry for a while, but within a while sentence of death to
pass upon them" (I, 72). Even after redemption, "we stood but as pri-
soners enlarged; that was all: but still we were as strangers" (I, 59)
until adopted "into the estate of children" (I, 59) by God. And be-
cause "the terms of way and of walking and leading meet us so thick" in
a life which "is held as a journey" (I, 165), we need Christ who is"both
Way and Guide too" (I, 166-7). Andrewes asserts, therefore, through
his figures that confined, lost man, if he is to be saved, must be led
on an open, boundless path toward eternity by Christ who is both God

and man.

77

Andrewes' figurative language, like his short sentences, his word-
play, and his varied diction, all support and reflect his basic beliefs
concerning the incarnation. Moreover, each of these stylistic devices
contributes to the tone, or rather tones, of the sermons. The repeated
refrain of egg§_and the short sentences elicit awe in the face of God's
goodness in sending His Son; the mixture of conversational and abstract
language reminds man that like Christ, he must be humble, that he must ._
be "small" on this earth if he is to achieve heaven; word-play and ;
figurative language evoke joy in the Christmas message-~the former by p f
conveying the preacher's delight in his message, the latter primarily
by portraying the beauty of the natural world. The compatibility of
content and style is not always harmonious in these sermons; as I have
observed, much of Andrewes' word-play, for the modern reader at least,
sounds a discordant note, but this is relativey infrequent and the in-
stances of it are far outnumbered by stylistic techniques which support
and reflect his message. At his best, Andrewes consciously contrives
to harmonize content and style, or, in seventeenth century terminology,

res and verba.

'7

CHAPTER III: THE EASTER SERMONS

Between 1606 and 1623, Andrewes preached before James I seventeen
sermons on Christ's resurrection. All, except the thirteenth which
was delivered at Durham Cathedral, were preached at Whitehall. An
eighteenth Easter sermon was prepared in 1624 but not delivered be-
cause of the bishop's failing health. All celebrate "the glorious

"144 and Christian charity: particularly

exultation of the Resurrection
as it is exemplified by Mary Magdalene, and all evoke a powerful sense
of Christian hope based firmly upon belief in the risen Christ.

"That Christ is risen," states Andrewes, “is matter of fact" (II,
190) verifiable by many witnesses. But His resurrection is of a "high-
er degree" (II, 193) than others similar to it, for unlike the widow's
son, the ruler's daughter, and Lazarus, "'Christ rising from the dead,
dieth no more'" (II, 193). The preacher's focus is on Jesus who, as
both man and God, suffered agonizing death on the cross and raised Him-
self from death and confinement in the tomb. In these sermons, it
is Christ after the resurrection, the risen savior, who claims Andrewes'
attention; indeed, it is Christ speaking to Mary Magdalene, to the men
on the road to Emmaus, and Christ as He prepares to ascend to God the
Father who is the center of these Easter sermons. With "this day, with
Christ's rising, begins the Gospel" (III, 44).

In order to establish the risen Christ in Biblical, historical,

144Blench, p. 320.

78

H “27‘1"".Ffl

79

and spiritual contexts, Andrewes characteristically refers to Old Testa-

. 145
ment prophecies and analogies which are confirmed by the New. The

fifth sermon, for example, is based upon five verses taken from Job
19146 in which Job, long before the birth.of Christ, expresses certainty
that the savior lives and that he himself will be raised by Christ.
Job's prophecy is a "monument of antiquity" (II, 253), a "plain creed,
of the substance of this feast, of his Redeemer's rising, and of his
hope to rise by Him" (II, 254). Moreover, "it is Easter-day with Job"

(II, 260) and "For this text this day was fulfilled" (II, 260). In 5

8147

the seventh sermon, Andrewes dwells on I Corinthians 5:7- and com-

pares the Jewish.Passover to the Christian Easter; both celebrate de-
liverance from evil and death. But the Christian feast is greater,

for Christ's resurrection "freeth all mankind from the total des-
truction of body and evil, and that by an eternal delivery both here and
for ever" (II, 293-4). The first is a type of the latter, a "Passover
that will never be passed over, but last and continue a feast to all

eternity" (II, 308). This typological approach is even more apparent

145 . . . .
This method, of course, is conSistent Wlth Andrewes' Anglo-

Catholic approach, based on the conviction that the Anglican Church is
a direct descendent from the Fathers who themselves were the heirs of
both the Old and New Testaments.

146" . -

Oh that my words were now written. Oh that they were written
even in a book./And graven with an iron pen in lead, or in stone for
ever./For I am sure that my Redeemer liveth, and He shall stand the
last on the earth/And though after my skin worms destroy this body, I
shall see God in my flesh./Whom I myself shall see, and mine eyes shall
behold, and none other for me, though my reins are consumed within me."

147
"Purge out therefore the old leaven, that ye may be a new lump,
as ye are unleavened; for Christ our Passover is sacrificed for us;
Therefore let us keep the Feast, not with old leaven, neither with the
leaven of maliciousness and wickedness; but with the unleavened bread
of sincerity and truth."

80

in the twelfth.sermon, based upon Matthew 12:39-40.148 Here, Andrewes
compares Jonah's three days in the belly of the whale to Christ's three
days in the tomb. He argues that as "the sign is laid in the Prophet
Jonas“ (II, 390) of the risen Christ, so the Eucharistic sacraments
betoken and exhibit man's eventual resurrection.

Fulfilled prophecy and typological arguments, are, then, the theo-
logical foundation of these Easter sermons. Moreover, as Herbert J. C.

149

Grierson observes, Andrewes, like his contemporary Anglican divines,

~:‘:1,;~.-.'.'-("i_:g

was an eminently practical preacher. Hence, it is not surprising that
glowing, reassuring phrases enumerate the benefits available to man as
a result of Christ's resurrection. Because Christ arose from the grave,
man too may have his own Easter day (II, 310), for "all arise from
Christ arising from the dead" (II, 365) and "we shall have His company
again" (III, 47). Man's legacies are "glory, joy and bliss, for ever
and ever" (III, 103), "life and glory, and both without end" (II, 403).
In short, to believe in the risen Christ is to escape the "day of ven-
geance" (III, 78) and eternal torment and to enjoy "the end of all
our desires" (III, 38).

To assure man that all of these blessings await him, that Christ
truly is risen, Andrewes dwells on the reactions of those individuals

who first learned of the resurrection. The fourteenth sermon, which

148"But he answered and said unto them, An evil and adulterous

generation seeketh a sign, but no sign shall be given unto it, save
the sign of the Prophet Jonas;/For as Jonas was three days and three
nights in the whale's belly, so shall the Son of man be three days and
three nights in the heart of the earth."

149Gross—Currents i£_Seventeenth Century English Literature: Th§_
world, The Flesh,'§2§_3hg_Spirit,'Their ActiOnS'and_Reactions (1928; rpt.
New York: Harper Torchbooks, 1958), pp. 210-12.

 

 

81

150

both Ottley and G. M. Story single out for particular praise, des-

cribes Magdalene's great love for Christ and her great joy at finding
her Lord: "No sooner had His voice sounded in her ears but it drives
away all the mist, dries up her tears, lightens her eyes, that she knew
Him straight, and answers Him with her wonted salutation, 'Rabboni'"
(III, 20). In the third and fifteenth sermons, Andrewes stresses the
angels' message to her: that Christ is risen and that she is to relate
the good news to His disciples (II, 235 and III, 24). And the fourth
sermon opens with a summary of Christ's first appearances:

Five sundry times appeared He this day. To

Mary Magdalene, to the women coming from the

sepulchre, to the two that went to Emmaus,

to St. Peter, and here now to the Eleven and

those that were with them. The two first to

women, the three last to men; so both sexes.

To Peter and to Mary Magdalene, so to sinners

of both sexes. To the Eleven as the Clergy,

to those with them, as the Laity; so, to both

estates. Abroad at Emmaus, at home here. Be-

times, and now late. When they were scattered

severally, and now jointly when they were gath-

ered together. (II, 238)
Obviously, Andrewes gives prominence to these appearances to validate
the."fact" that Christ is risen. Moreover, by specifying these first
witnesses, he is able to ascertain that "no sex, sort, estate, place or
tinm21fias7 excepted" (II, 238). All people, he asserts, including
his own congregation, benefit from the resurrection and may become
"witnesses" (II, 239) for faith.

The primary way by which all may witness is by partaking of the

Holy Supper. Thus, each of these sermons concludes with a call to

150
EE: Ottley (p. 135). G. M. Story (Lancelot Andrewes Sermons

[Oxford: Clarendon Press, 19627, p. xliv) states that this sermon "is
unusually rich in imagery, and [Is7 perhaps the finest example of
Andrewes' tenderness and delicacy of feeling, his capacity to imagine
a scene, and his complete absorption in it."

 

82

this participation. Through the sacrament, "He is in us, and we in
Him" (II, 205), for it is "the means of our life" (II, 220). Moreover,
such participation is a sign of man‘s eternal life:

And it hath.been, and it is therefore an ordinance

in the Church for ever, that as upon this day, at

the returning of it continually, His flesh and blood

should be in Sacrament exhibited to us; as to make

a yearly solemn renewing of this fraternity, so

likewise to seal to us the fruit of it, our rising;

and not rising only, but so rising as ascendo go

withal. A badge of the one, a pledge of the other.

(III, 58)

These themes of the risen Christ, man's eternal life, and active
involvement with faith through the Eucharist persistently dominate
Andrewes' Easter sermons.151 Since he is convinced that the resur-
rection message is an intrinsic element in Christian faith, Andrewes
carefully manipulates his prose style in order to reflect and reinforce
his themes. Because his Easter message differs from that for Christmas,
the self-conscious preacher changes his style in these sermons.

In the Christmas sermons, Andrewes blends concrete and abstract,
informal and formal diction in order to stress the dual nature of Christ.
In the Easter sermons, he employs almost nothing but abstract diction
in order to direct his reader's attention away from his mundane, earthly
existence and toward the risen Christ and eternal life, which can hardly
be described in concrete terms. Hence, "Christ is the hope" (II, 209);
"His Spirit then we must possess ourselves of" (II, 219); "Of which

blessing and happiness, He vouchsafe to make us all partakers" (II, 237);

"peace is a kind of resurrection" (II, 245); and Christ will deliver

151The thirteenth sermon is an exception. Andrewes dwells on the

heritage of and authority for church customs and only incidentally deals
with Easter in the closing paragraphs. From an aesthetic point of view,
this is an unattractive discourse.

83
men "to the never-passing but everlasting joys and happiness, of His
Heavenly kingdom" (II, 308).

In keeping with the more formal diction employed in the Easter ser-
mons, Andrewes also avoids using the great number of homely expressions
which appear in the Christmas sermons. In these latter sermons, such
expressions portray the human nature of Christ. But the Easter sermons
are primarily concerned with the divine nature of the risen savior. Thus,
those informal phrases which.do appear are used not to describe Christ
but only sinful man and to warn him against placing too much value on
his earthly life: "but for the hope that breathes from this verse,
without which it were a cold occupation to be a Christian" (II, 208);
"If we be pinched with any want, desire hath no peace" (II, 245); "the
truth is, it is at ngn_in_fermento we stick" (II, 302); "we do but
bow and crook our souls" (II, 318). Each of these examples draws on
everyday language to warn man, and it is curious to observe that each
evokes a physical sensation, thereby suggesting that man is far too con—
cerned with his physical well-being and heedless of his spiritual health.

However, the Easter sermons are stylistically similar to the
Christmas sermons in at least one respect: the use of short, ellipti-
cal sentences to imply infinite time. Hence, in the Easter sermons
the following sentences occur: "And so, as Christ is risen from the
dead, even so shall we" (II, 172); "This hope leads to our restoring"
(II, 207); "First and last, a Passover He was" (II, 297); "For all arise
from Christ arising from.the dead" (II, 365); "So passed Christ, so we
to pass" (II, 376); "His [Ehrist's7 nature is not changed by death"
(III, 43). Each of these short sentences within the context of the

Easter message implies eternal time made available to man by Christ's

84

resurrection, and the brevity of each.assumes acceptance and belief

on the part of writer and reader. Though other pointed, short sen-
tences occur as well,152 they are not so prominent within these Easter
sermons as to be called a major stylistic device, nor do they carry the
burden of Andrewes' message as similar sentences do in the Christmas
sermons.

Indeed, far more characteristic of the Easter sermons are long,
complex sentences, many of which employ parallelism with a cumulative
effect. In general, these sentences imply, by virtue of their length,
man's hopes for eternal life. Doublets or pairs of many different
types abound; they reinforce Andrewes' message of the risen Christ and
the eternal Christ, of fallen man and of redeemed man. Word-play, fre-
quently created by repetition and phonological effects, also is part
of the Easter style. And again, Andrewes employs a great many conven-
tional, Biblical figures of speech to reinforce pictorially his message.
All of these devices--long sentences, doublets, word-play, and figura-
tive language--contribute to and reinforce Andrewes' message of the risen
Christ. Moreover, they imply that his is a self-conscious prose style
fashioned to reflect theme.

Many of the sentences in these sermons are long not because of com-
plex or compound structure, but are due to Andrewes' technique of list-
ing, of piling up word upon word to drive home his point. An example
of this technique occurs in the first sermon:"And so it is; for look
how many dangers, how many diseases, sorrows, calamities, miseries

152"So seeking as they, we may find as they did" (II, 224); "But
;2§2§_i§_garng, are the two natures" (II, 259); "Ye may trust Him, ye
may build on Him, He will not fail you" (II, 276); "And in this is

love“ (III, 7); "Christ did not rise to rise; no more must we" (III,
46); "Fit then we must be" (II, 95).

85
there be of this mortal life; how many pains, perils, snares of death;
so many several provinces are there of this dominion" (II, 193). The
list itself suggests the endless, innumerable forms of wretchedness
which plague mortal existence. Moreover, Andrewes has fashioned his

list in a way designed to be especially effective as a warning to man.

This he accomplishes by timing and by use of phonological effects.
The first part of the second clause is slow, with the words "dangers"
and "diseases" both introduced by matching adverbs which stress the
alliterative quality of the terms. Then, Andrewes proceeds with the first
part of his list, each.word echoing the sibilant sound previously estab-
lished in the alliterated terms. These sounds rapidly carry the message
to the phrase "of this mortal life" which, because it lacks the sibilant
sound, is slower and hence receives special force. Then the list is
resumed with the opening terms ("pains," "perils") again alliterated
and all three words lashed together by their rapid sibilant sounds.
The pace is more rapid than in the first list and quickly concludes
with the short phrase "of death." What this sentence does with its
sibilant lists is remind man that earthly life, because it is filled
with danger and disease, may appear to be very long (hence, the first
slow prepositional phrase) but that in fact, it moves very quickly and
surely toward death.

What man must do to overcome all these perils of mortal life is
also elaborated in a sentence which, though not particularly long,
also employs the technique of listing. This one occurs in the fifth
sermon: "In the good, the flesh hath kneeled, prayed, watched, fasted,
wasted, and wearied itself, to and for God" (II, 263). Here, the list

is shaped in ascending order in terms of the Christian's involvement

86
with and dedication to Christ. Complete and true repentance moves from
the outward act of worship (“kneeled”) to the abnegation of self
(Vwearied“). The relationship between these acts is reinforced by the
phonological effect Andrewes creates. Most obviously, this is apparent
in the repeated participial endings. In addition, the first and last
words of the list are linked by their long 3 sounds, the second and
fifth words ("prayed," "wasted") by their long 3 sounds, and the third
and fourth words ("watched," "fasted") by their short a sounds. The
alliterated terms emphasize the complete dedication of the flesh to
God by accenting words which insist upon the denial of earthly life.

Briefly, two other examples may illustrate Andrewes' use of this
listing technique. In the fourteenth sermon, Christ's death is des-
cribed as "opprobrious, ignominious, shameful" (III, 13). Here, the
long, Latinate terms slow down the sentence and force the reader to
dwell on Christ's crucifixion; the repetitive sibilant sounds also
accent the harshness of that death. In the thirteenth sermon, Andrewes
directs his congregation to observe the Easter holy days "by singing,
by saying, by writing, by doing" (II, 420). The verbals (as opposed to
nouns which might easily have been used) all connote the action which
is required of man, and the repeated "ing" suffixes suggest that this
action is continuous and unending.

Other characteristic sentences in these Easter sermons are long
not so much by virtue of this listing technique (though that too is
often involved) but because of their complex or compound structure.
These sentences describe the eternal nature of Christ, the continuing
assurances of immortality granted man by Christ's resurrection, and

the proper form of worship on Easter Sunday, a form established by

87
Christ, defined by the Fathers, and passed on to the present congre-
gation and their heirs. Because Andrewes' message dwells on the contin-
uity of Christian faith and man's hope for eternal life, long, involved
sentences are eminently appropriate to his theme, for they reflect and
reinforce his message of the endless life made possible by Christ's

resurrection.
Andrewes' long sentences concerning the nature of Christ are art-

fully and consciously created in order to stress the greatness of the

153

risen savior and His eternal goodness toward man. In the first ser-

mon, this sentence occurs:

The excellency of His Person That performed it
was such; the excellency of the obedience that He
performed, such; the excellency both of His
humility and charity wherewith He performed it,
such; and of such value every one of them, and all
of them much more; as made that His once dying
was satis superqpe, 'enough and enough again';
which made the Prophet call it copiosam redem -
tionem, 'a plenteous redemption.‘ (II, 197)

 

 

Here, three opening parallel clauses stress by repetition Christ's
"excellency" and His actions ("performed") for man. The third clause
is the longest of the three, thereby implying the indefinite extension
of Christ's might, an extension made even lengthier by the phrase
"and all of them much.more." After thus accentuating the infinite and
lasting effect of Christ's resurrection, Andrewes stretches out his
sentence in order to conclude with the word "redemption" which asserts
man's hope for eternal life. The sentence is long to reflect the ex-
tensive mercy of Christ which makes that hope possible.
Another sentence, again from the first sermon, likewise asserts
153See Appendix B for additional examples which demonstrate

Andrewes' use of long sentences to reflect Christ's immortality and
promise of eternal life.

88

both by its content and style the eternally redemptive power of Christ
and man's hope for everlasting salvation:

And there He liveth thus: not now, as the Son of

God, as He lived before all worlds, but as the

Son of man, in the right of our nature; to es-

tate us in this life in the hope of a reversion,

and in the life to come in perfect and full posses-

sion of His own and His Father's bliss and happi-

ness; when we shall also live to God, and God be

all in all, which is the highest pitch of all our

hope. (II, 198)
The movement of this sentence is from a description of Christ's eternal
existence, to His purpose in heaven, and then to man's eternal life.
A feeling of great time is established by verb tenses, parallel and
subordinate clauses, and the length of the entire sentence. The
verb tenses trace spiritual history from the beginning of time to
eternity: Christ "liveth," "He lived before all worlds," and "we shall
also live." The two parallel clauses ("not now, as the Son of God
. . . but as the Son of man") stress the two equally significant natures
of Christ and His relationship to both God and man. The great and
endless work of the risen savior is conveyed by the additive nature of
the entire infinitive phrase (”to estate . . . happiness") in which the
word "and" is used four times in order to suggest the cumulative bles-
sings bestowed by Christ. The closing subordinate clause, modifying
the phrase, "God be all and all," (from I Corinthians 15:28), specifies
man's hope which is dependent upon his future union with God. The
"dying and rising" (II, 198) savior and His power to save man-~the
resurrection--encompasses, Andrewes implies, all of spiritual history
which, because it extends from the beginning of time to eternity (or

timelessness), is appropriately described in a sentence of unusual

length.

89
In another sentence, this one from the twelfth sermon, Andrewes

presents the typological approach to the resurrection by comparing
Jonah's expulsion from the belly of the whale to Christ's resurrection
from the dead:

For signs being compounded of power and goodness,

not power alone but power and goodness, that is,

the benefit or good of them they be done for;

never so general, so universal, so great a

good, as by Christ's death, as it might be Jonas'

casting in; nor ever so great, so incomparably

great a power, as by raising Himself from death

to life, set forth in Jonas' casting up again;

those twain, by these twain, more manifest than

by any another. (II, 390)
Here, the thought progresses slowly, almost majestically, in order to
convey the magnificence of Christ's act. Andrewes begins by carefully
articulating why goodness as well as power are part of this sign, and
he draws attention to his distinction by using the correlative con-
junctions ("not . . . but") and elaborating with a noun clause. Then,
using the excluding time word "never," he accumulates adjectives which,
by being in ascending order of magnitude, draw the reader on to "Christ's
death." After referring to Jonah, the preacher again emphasizes this
magnitude by stating the word "great" and then repeating it with the
modifier "incomparably." The sentence concludes by associating death
and life, Jonah and Christ, through a play on words: "those twain,
[death and life? by these twain Afionah and Christ?." This isailong, slow
sentence, designed to draw attention to itself--particularly by the
repetition of the word "so." Its slowness, moreover, reflects the
vast expanse of time between Jonah's life and Christ's earthly one and
the far-reaching effects of Christ's power and love.

154

Frequently, Andrewes also uses these long, complicated sentences

154In addition to those cited, observe the examples in Appendix C.

90

to assure man explicitly of this power and love. This sentence occurs
toward the end of the seventh sermon:

And if we agree for our parts to do the day's duty,

Christ will not be behind with His, the day's benefit;

but during our time, and in the hour of death, be our

true Passover; shielding us from all deadly mishaps

while we here live, and giving us a sure and safe

passage at our end, even a passage to the last and

great Passover of all; the truth of that whereof

theirs [the Israelites? was the shadow, and ours

the image now. (II, 308)
By opening with a conditional clause, the sentence underlines man's
responsibility to be actively involved in his faith. Once that condi-
tion is met, "passage" from mortal to eternal life is possible. Cor-
relative conjunctions insist upon Christ's continuing benefit to man
(He will "not be behind . . . but . . . be our true Passover"). The
continuing efforts of Christ are stressed by the phrase "hour of death"
added to "during our time" by the parallel verbals with their implica-
tion of action ("shielding . . . giving"), and the repetition of the word
"passage" which itself implies movement. The sentence then concludes
by reminding the reader of God's earlier promises ("theirs was the
shadow") and of His present one ("now") which, though an "image," is
to be fully realized in eternity. It is a stately sentence, slowed by
its many modifiers and clauses, designed to evoke in man a sense of
assurance about his own progress toward heaven.

Another sentence at the end of this same sermon serves a similar

purpose:

That is the last and great feast indeed, when all

destroyers and all destructions shall cease

and come to an end for evermore,-and we hear that

joyful voice, Transi"igggaudium‘Domini, 'Pass over

into the joy of the Lord,‘ the joys of Heaven, joys

not mingled with any sour leaven as this world's

joy is, but pure and entire; nor transient as that
of this world, and ever flitting and forsaking us

 

91

then soonest when we think we have best hold
of them, but permanent and abiding still. (i, 308)

Here, the opening assertion concerning judgment day is appropriately
modified by'a time clause which suggests by use of synonyms ("cease,“
"come to an end") the termination of all earthly life "for evermore."
The second half of this clause is more positive, stressing man's passage
into eternal life and "joy"--a word repeated five times. And Andrewes
carefully clarifies what the nature of this joy is. He does so by
again using correlative conjunctions to contrast the pleasure of this
world with the joys of heaven ("not mingled . . . but pure and entire;
nor transient . . . but permanent and abiding still"). Certainly,
Andrewes concentrates on eternity, stressed by his closing the sentence
with the words "permanent and abiding still." In addition, the very
length of the sentence reflects his message of endless time.
In the ninth sermon, Andrewes uses a long sentence to evoke a

believer's feeling not only of assurance but also of exaltation:

But we shall follow Him higher, to the exaltation

of Elias, super, 'above' the clouds; nay, super, 'a-

bove' the stars, above the Heavens, and the Heaven

of Heavens, till we have brought Him from QE.E£97

fundis, to i2_excelsis, 'from the lowest part of

the earth,‘ to 'the highest place in Heaven,‘

even to the right hand of God. (II, 329)
Primarily by means of space-words, presented in ascending order, the
preacher creates this sense of exaltation; the believer, he asserts,
will follow Christ beyond the clouds, the stars, the heavens, and the
"Heaven of Heavens." Then to mirror this great movement through space,
he adds a time clause which is expanded by the repeated prepositional
phrases ("from," "to") and which concludes with the phrase "right hand

of God," the highest place of all.

But before he may finally achieve that place, man has certain

92
obligations here on earth, particularly participation in the Holy Sup-

per. Long sentences are also characteristically used by Andrewes to

l 5 . .
describe this duty. 5 At the close of the fifth sermon, he urges this

participation:

To end; we be speaking of a hope to be laid up in
our bosom, it falleth out very fitly, that even at
this time, festum spei, the Church offereth us a
notable pledge, and earnest of this hope there to
bestow; even the holy Eucharist, the flesh wherein
our Redeemer was seen and suffered, and paid

the price of our redemption; and together with it
'the Holy Spirit, whereby we are sealed to the great
day of our redemption.‘ (II, 268)

 

First, he clarifies why the Eucharist is necessary by using a causal
clause ("because we be speaking of a hope . . . "). The clause is
followed by a declarative clause with a compound object--"pledge" and
"earnest." Having explained why action is necessary and what the role
of the Church is, Andrewes then directly refers to the Eucharist. Now,
he elaborates by using three parallel participles ("seen," "suffered,"
"paid") which, separated as they are by "ands," slow down the reader in
an effort to remind him of Christ's suffering. Compounded with the
"flesh" of Christ is the operation of the Holy Spirit whereby man may
achieve redemption. The length of the sentence reflects the long his-
tory of the Eucharist as well as man's continuing obligation to God
which finally culminates, as does the sentence, in redemption.
In the seventh sermon, Andrewes uses another lengthy sentence to

assert the great value of the Holy Supper:

Wherein that is offered to us that was offered for

us; that which is common to all, made proper to

each one, while each taketh his part of it; and

made proper by a communion and union, like that of
meat and drink, which is most nearly and inwardly

155Further examples may be found in Appendix D.

93

made ours, and is inseparable for ever. (II, 301)
Prepositions are significant in the opening clauses here, for the
preacher focuses on the gift of the sacrament offered "to" man as
symbolic of Christ's sacrifice "for" him; a sense of duty is thus
immediately evoked. Next, he carefully distinguishes between pronouns
("all" and "each one") in order to specify the individual responsibility
of believers. Then, he clarifies the value of participation by playing
upon the words "communion" and "union"; communion, of course, can refer
to the Holy Supper as well as to a joining with something; union
specifically alludes to that joining--which is clearly that of man
and the sacraments and thus of man and God. So complete is this union
that it "is inseparable for ever." Like many of the other long sen-
tences, then, this one also ends with a "time" word which describes
eternity. Obviously, so far as Andrewes is concerned, participation
in the Holy Supper should be a complex process involving understanding,
duty, responsibility, and total awareness; a complex sentence is

organically suited, then, to a description of that process.

All of these sentences are, I suggest, self-conscious, fashioned
to evoke a pious, restrained sense of awareness of the awesome miracle
of Christ's resurrection which in turn makes possible man's eventual
resurrection. Most of them are stately and forma1--qua1ities which may
especially be perceived when the sentences are read aloud. Although
Mitchell's criticism that Andrewes' style is characteristically jerky
and abrupt156 may be applicable to the Christmas sermons, it appears
to be invalid in a discussion of the Easter sermons which contain
so few elliptical sentences and so many lengthy, elaborate ones. Nor

is Reidy's statement concerning "Andrewes' failure, except rarely,

156Mitchell, p. 163.

94

to write in long, flowing periods of balance, subordination, and con-

157

trast [which7 results in a hectically jagged style" applicable to

these Easter sermons. "Long, flowing periods" with subordination and
contrast have already been observed. Moreover, upon close examination,

it becomes evident that the use of balance and parallelism is equally

characteristic of these sermons.158

Though usually parallelism is to be found within a sentence,
occasionally Andrewes uses it in a series of sentences, or as this
example demonstrates, in a combination of the two methods:

As it might be, when Christ died, sin to die in
us; when Christ rose again, good works to rise
together with Him. Christ's passion, to be sin's
passion; Christ's resurrection, good works' resur-
rection. Good-Friday is for sin, Easter for good
works. Good-Friday to bring sin to death, Easter
to bring good works from the dead. (III, 83)

Certainly, Andrewes' intention here is to contrast sin and Good Friday
with good works and Easter. The antithetical constructions are appro-
priate and essential to the content, for without Good Friday and the
death of sin, the Resurrection and birth of good works could not have
taken place. In the sixth sermon, Andrewes argues that man's duty is
to erect suitable places of worship:

The short is, this is to be our study, all: if
we be but ourselves, every one in himself and of
himself to build God an oratory. If we have an
household, of them to build Him a chapel. If

a larger circuit, then a Church. If a country
or kingdom, then a Basilica, or Metropolitan
Church, which is properly the prince's build-
ing. (II, 273)

157Reidy, p. 61.

158In addition to the examples discussed, Appendix E includes

other sentences which, to an extent, also possess balance.

95

Obviously, Andrewes' order of presentation here is in keeping with his
(and his era's) hierarchal view of society--from the individual up to
the ruler. Moreover, his parallel condition clauses are designed not
only to include each member of his congregation but also to establish
conditions which at least on one level must be met--every man being
at least himself. In other words, as the parallel clauses suggest,
accountability to God and man is exacted in terms of social position.

More frequently, however, Andrewes employs parallelism within a
sentence, often with a close correspondency of members approaching

159 In the second sermon, for example, this sentence

Lyly's style.
occurs: "The day of the Passion is the day of the Passover, and 'Christ
is our Passover;' the day of the Resurrection is the day of the first
fruits, and Christ is our 'first fruits'" (II, 212). The precise bal-
ancing of the clauses and the repetition of words are essential to the
bishop's message; Christ is equally "Passover" and "first fruits," man
and God, the dying Jesus and the risen savior. Again, in the ninth
sermon, Andrewes uses balance, this time of prepositional phrases, to
assert the miracle of the resurrection: "From death to life, from shame
to glory, from a death of shame to a life of glory" (II, 328). Con-
trast and balance both reinforce the theme of the risen Christ. Andrewes
also places this theme in a typological setting: "From under the stone--
thence; from the dungeon, with Joseph; from the bottom of the den, with

Daniel; from the belly of the whale, with Jonas;--all three types of Him:

there is HiS'gxf (II, 328). In this sentence, the balance lends

159Webber ("Celebration;'p. 342) points out that Andrewes "likes

to build his clauses in such a way that they look and feel the same
at beginning and end. . . . This patterning is most evident, of course,
in the flashiest and best-known types of antitheses and balanced phrases."

96
authority, a sense of history, and of continuing spiritual history as
well.

Yet, lest his congregation fail to perceive the almost incredible
magnificence of the resurrection, Andrewes dwells on the suffering of
Christ, which was far more than He himself had expected, "more like
a destruction than a solution" (II, 355).

With their whips they loosed not, but tore his skin

and flesh all over; with their hammers and nails

they did not'solvere, but fodere His hands and

feet; with the wreath of thorns they loosed not,

but gored His head round about; and with the spear

point rived the very heart of Him, as if He had

said to them, Dilaniate, and not solvite. (II, 355)
Here, the parallel prepositional phrases and clauses, which increase
in length, build climatically to the tortures inflicted upon Christ
whose body was mangled by his persecutors. From "tore," to "fodere,"
to "gored“ and then to "rived," the verbs in climatic order stress the
very human agony of Christ.

But it is the risen, not the suffering, Christ whom Andrewes
dwells on in these Easter sermons and whom he wants his congregation
to honor. Hence, in the eighteenth sermon, he opens his last para-
graph with this sentence: "What time better than that day in which
It [the Spirit of Christ7 had in making peace, in bringing back Christ
That brought peace back with Him, That made the Testament, That
sealed it with His Blood, That died upon it, that it might stand firm
for ever?" (II, 102). Here, the five adjectival clauses pile up the
various attributes of Christ, again in an ascending order of importance
so that attention focuses on the concluding words "for ever," which

insure the promise to man.

This promise, of course, is dependent on man's having faith in

97

the resurrection, but once faith.is assured, all things are possible,
as Andrewes states in the first sermon: "For if Christ be risen from
it [the dead7, then is there a rising; if a rising of one, then may
there be of another; if He be risen in our nature, then is our nature
risen; and if our nature be, our persons may be" (II, 191). Each
subordinate clause sets up a condition; each independent one a logical
conclusion. All are designed to assure man of his own resurrection
both in spirit and in flesh. Most appropriately, the first condition
demands faith in the risen Christ; from that initial faith springs the
conviction available to man. Moreover, it is required of man that he
demonstrate his faith by active duty to Christ. One of Andrewes'
favorite examples for demonstrating this duty is Mary Magdalene:
"To the grave she came before them, from the grave she went to tell
them, to the grave she returns with them, at the grave she stays
behind them" (III, 7). The emphasis falls first upon the parallel
prepositional phrases and their repeated object "the grave," and,
of course, it is the empty grave which is the object of Magdalene's
attention. Second, attention is focused on the parallel verbs used
to describe her behavior: "she came" "she went," "she returns,"
"she stays." Her response suggests a resolution of the medieval
controversy over whether the active or meditative life is preferable;
the solution is found in a synthesis (or equal, parallel understanding)
of the two.

Andrewes' use of parallelism, of balanced phrases and clauses, is,
then, a predominant characteristic of these Easter sermons; in them

may be found the obvious euphuistic balance and antithesis described

98

160 161 .
by Story and Webber. But another form of balance occurs in
these sermons. This is balance not of intricate and elaborately con-
structed phrases and clauses but of single words which represent two
concepts inextricably bound together in a spiritual sense. These pairs
or doublets are both functional and aesthetic. On the one hand, they
assert Christ's dual nature, the extreme choices available to man, the
proper activities of Christian life, and the basis of the Christian's
hope for eternal life. On the other hand, as a stylistic device, they
reinforce content in an organically appropriate manner, thereby echoing
in prose what Andrewes views as the eternal and beautiful precepts of
Christianity.

Clearly, the use of doublets is suitable to assertions about
Christ's dual nature. In the first sermon, Andrewes explains, by
using pairs, the significance of these two natures:

These two, 1. His death, and 2. His rising, they

shew His two natures, human and Divine; 1. His

human nature and weakness in dying, 2. His Divine

nature and power in rising again. 2. These shew

His two offices; His priesthood and His king-

dom. 1. His Priesthood in the sacrifice of His

death; 2. His Kingdom in the glory of His resur-

rection. (II, 195)
Moreover, the dual nature of Christ yields two benefits to man: "1.
His death, the death of death; 2. His rising, the reviving of life
again; the one what He had ransomed us from the other what He had
purchased for us"(II, 196). And the risen Christ has a

double capacity. 1. One as a body natural, con-

sidered by Himself, without any relative respect
unto us, or to any . . . 2. Then that He hath a

160 ...
Story, p. XXVlll.

l6J'Webber, "Celebration," p. 342.

99

second, as a body politic, or chief part of a

company or corporation, that have to Him, and He

to them, a mutual and reciprocal reference, in

which respect His resurrection may concern us no

less than Himself. (II, 211)
That Christ has "two estates" is explained in the sixth sermon: "l.
The refusing, 2. and the raising, which are His two estates, His humil-
iation, and His exaltation" (II, 272). Even the celebration through the
Eucharist of Christ's death and resurrection unites "the Lamb of the
Passover and the bread of the Eucharist, ending the one and beginning
the other, recapitulating both Lamb and Bread into Himself" (II, 288).
Easter day itself exalts God "and that is double: of His Person; of His
name" (II, 324). In the tenth sermon, Andrewes explains that the hu-
man nature of Christ was crucified by human strength, but that the divine
Christ is resurrected by His own divine power: "That, His Passion by
their act--solvite; This, His resurrection by His own,--excitabo" (II,
345). This risen savior remains constant to his "brethren": "1. First,
Identity of nature. His nature is not changed by death. The nature
He died in, the same He rises again . . . 2. And second, risen with
the same love and affection He had before—-not changed it neither" (III,
43). Thus, all of these pairs assert dual qualities of Christ which
are premised by His dual nature. By linking these natures and quali-
ties stylistically, Andrewes fashions an organic style which implies
the greatness of the risen savior who simultaneously is God and man.

Now man has, according to Andrewes, only two options for coming

to terms with the fact of Christ's resurrection: he may drink from
"the cursed cup" or from "the cup of blessing" (III, 73); he may pur-

sue "one a natural life, or life by the '1iving soul' . . . or 2.

a spiritual life, or life by the 'quickening Spirit'" (II, 217);

100
"We are now come to the two great persons, that are the two great
authors of the two great matters in this world, life and death. Not
either to themselves and none else, but as two heads, two roots, two
first fruits, either of them in reference to his company whom they
stand for. And of these two hold the two great corporations: 1. Of
them that die, they are Adam's; 2. Of them that sleep and shall rise,
that is Christ's" (II, 215). These doublets are eminently appropriate
to Andrewes' message, for, according to him either man believes in
the risen Christ, or he disbelieves, either he chooses to die or to
live eternally. Only two extreme alternatives with no middle ground
exist; thus, doublets which allow no further possibilities reflect
Andrewes' conviction that man must choose either faith or doubt.

The bishop's concern in these sermons is for his congregation,
whom he assumes to be believers. Hence, he focuses on how a Christian
must lead his life and fulfill his duties to God. Again, he character-
istically employs doublets to explain how one lives for Christ: "we
fashion ourselves like to Christ, dying and rising" (II, 188); "1. like,
in dying to sin; 2. like, in living to God" (II, 189); "Like Him in
these two: 1. In His dying. For He died not only to offer 'a sacri-
fice' for us, saith St. Paul, but also to leave 'an example' for us, saith
St. Peter . . . 2. In His rising: for He arose not only that we might
be 'regenerated to a lively hope,‘ saith St. Peter, but also that we
might be 'grafted into the similitude of His resurrection,‘ saith St.
Paul" (II, 200). As Christ has two natures, so too has man; the old
nature in death, the new in eternal life. By his faith, man may become
Christ-like, may both die and live again. The paired words reflect the
death or eternal life alternatives with absolutely no third option

in between. Those who believe are to "keep an audit of what we hear,

101
and take account of ourselves of what we have learned" (II, 188). In
addition, Christ's words "Peace be unto you"162 are "both an advice and
injunction" (II, 239). Action is demanded of the believer who must

both seek Christ and find him.163

Having found Christ, man is respon—
sible for "bringing back Christ . . . 15nd? applying good works" (III,
83). The believer is to worship his savior "two ways: by the knee, by
the tongue" (II, 324), "both corporal and vocal" (II, 333), and he is
to both "go and tell" the message of the resurrection. His faith is
actively renewed by participation in the Holy Supper which is both
"remembering" and "receiving" (II, 300).

For the Christian, the hope and promise of eternal life are attain-
able. This hope Andrewes also characteristically articulates in paired
words. He receives a "first resurrection from sin" and a "second resur-

rection from the grave" (II, 206); truth and comfort (II, 254) are his;

"ggig the pillar of this faith . . . 15nd? haec mihi spes, the arch of

 

his hope" (II, 257); "a loving partition on His part, an happy on
ours" (II, 299); "'hope,‘ first, of the inheritance; then after, the

'inheritance' we hope for" (II, 366); the "resurrexit" and the "as-

 

cendo: (III, 47). The doublets are appropriate for expressing man's
hope of eternal life, for they reflect and reinforce Andrewes' thesis
of the "two risings. l. Christ's, and 2. ours" (II, 311): "As with Him,

so with us, rising and ascending are to follow straight one upon the

162
Sermon IV based on John 20:19: "The same day then, at night,

which was the first day of the week, and when the doors were shut where
the Disciples were assembled for fear of the Jews, came Jesus and stood
in the midst, and said to them, Peace be unto you."

163"The 1. act, guaerere and sapere; the 2. object, quae sursum"
(II, 313); "The sum of it is, l. The seeking of Christ dead; 2. The
finding Him alive" (III, 4).

 

102

other" (III, 48). Moreover, in Christ, opposites and extremes may
meet and unite as Andrewes urges in the sixth sermon based on Psalm
118:22:164 "The corner is the place where two walls meet, and there be
many twos in this building. The two walls of nations, Jews and
Gentiles; the two of conditions, bond and free; the two of sex, male and
female; the great two which this day we celebrate, of the quick and the
dead; above all, the greatest two of all, Heaven and earth" (II, 279).
What these doublets imply, then, is man's union with Christ, the coming
together of sinful man and holy God; it is a union made possible by
Christ's dual nature, by man's choosing between two extremes, and by
active service in earthly life which is preparation for eternal life.

These resurrection themes evoke two responses: joy that Christ rose
from the grave and wonder in the miraculous act. To reflect that joy
and to urge his congregation to attempt to deal intellectually with
their amazement, Andrewes employs word-play throughout these sermons.
The device mirrors the preacher's pleasure in his subject and demands
a conscious effort to comprehend the significance of it. Basically,
this word-play is of two types: that which exploits the phonological
similarity of words and that which plays upon simultaneous meanings of
words.
Webber's claim that "all of Andrewes' prose is very melodious"165
is verified by examining the first of these types of word-play. In the

eighth sermon, for example, Andrewes asserts that without faith in the

resurrection, man can obtain neither rest nor glory, two of the greatest

164
"The stone Which the builders refused, the same Stone is be-

come the Head of the corner."

165
Webber, "Celebration," p. 340.

103
benefits of salvation; for the unbeliever, "rest is here a thing in-
glorious, and glory a thing restless" (II, 320). By defining each term
with its antonym and by repeating the harsh sibilant sounds, Andrewes
fashions a sentence which itself is "restless" in its reflection of
bleak, earthly existence. Relief for this life lies in faith in Christ
who is "these extensives, and intensives put together" (II, 327). The
similar sound of the words accentuates the scope and depth of Christ's
ability to save man. Very likely Andrewes is also consciously playing
upon the Latin words (extendo and intendo) from which these derive,
both meaning to stretch or strain, thereby insisting upon Christ's
physical and mental exertions on man's behalf. Because Christ determined
that man should achieve eternal life, He "prayed for it, paid for it,
wept for it . . . wept for it, and bled for it" (II, 244). Inevitably,
accents fall on the nearly rhyming words which describe the anguish of
Christ's sacrifice. In another sermon, Andrewes asks: "What is His
Nativity without an Epiphany?" (II, 330). By the near-rhyme of these
terms, the preacher indicates the close association between Christ's
birth, His resurrection (which "is a very Nativity"), and His mani-
festation to man; it is a phonological way of implying that Christ's
life and death and resurrection do not exist in a vacuum but are, or
should be, an integral part of human life. Man may learn from Mary
Magdalene, who initially thought that Christ's body had been removed:
"She erred in so believing; there was error in her love, but there was
love in her error too" (III, 12). Here, by combining "error" and "love,"
Andrewes argues that even sinful man, if he love Christ, is not entirely
lost. He may find peace because Christ "Not only brought us, but
bought us; nay not only bought us and brought us back, but bought for

us further an everlasting inheritance and brought us to it" (III, 91).

104

The repetition of the sound in the two words reflects Christ's sacri-
fice and deliverance of man from sin and death. In each of these ex-
amples, Andrewes contrives his language so that the sound of the words
. . . 166
harmoniously reinforces his message.

A more subtle way Andrewes uses the sound of words to reinforce
content is by modulating from one word (sound) into another in order

to modify or elaborate an idea. For example, Christ is "the cause

mediate, the Mediator, the Medium. No Benefactus, and so no Benedictus

 

 

without Him" (II, 369). In the eleventh sermon, the preacher declares:
"This is ziya_indeed. Nay this is 2332, for the hope of that life
immortal is the very life of this life mortal" (II, 374). In the third
sermon, he explains: "It is not the messenger angelical, but the message
evangelical that must do it Zfiomfort mafi7" (II, 232). Any benefit to
man, naturally is "according to His manifold mercy . . . 'according'

is well said. For that indeed is the chord, to which this and all our

Benedictusses are to be tune" (II, 371). In each of these examples,

 

Andrewes takes a term and turns it into another; the relationship be-

. 7
tween the terms 15 both that of sound and of content.16

166Additional examples of this device are: Christ "is found of

them that seek Him not; but of them that seek Him, never but found"
(III, 14); "Whom they vilified, He glorified" (II, 279); "Of that his-
tory this the mystery" (II, 394).

Though not technically part of word-play, alliteration and si-
bilant sounds are other means by which Andrewes exploits the phonological
aspects of prose. In the unbeliever, for example, "one noteth a loose
licentious lewdness, lightly ending in lust . . . an unquiet working
wickedness" (II, 304). Believers are exhorted to "leave the heathen to
their habits and habitualities" (III, 100-01). Christ's treatment of
sinful men is as forceful and severe as the alliterative "th" and "t"
sounds in this passage indicate: "He that was thrown Himself, threw
them now another while into the press, trod them down, trampled upon
them as upon grapes in a fat, till He made the blood spring out of
them, and all to sprinkle His garments, as if He had come forth of a
winepress indeed" (III, 73). The horror of life without Christ leaves

105

The second type of word-play which occurs in these sermons is
Andrewes' play upon multiple meanings of words. Whereas his exploita-
tion of the phonological aspects of words reveals his pleasure in lan—
guage and the message it conveys, this word—play demonstrates his con-
viction that spiritual truth, though constant, may be perceived from
different angles.

To describe the truth and actual record of the resurrection, Andrewes
alludes to Job's desire to engrave for all posterity his vision of
the event:168 "And so the Resurrection, being a putting on incorruption,
would not be written in corruptible stuff, but in that cometh nearest
to incorruption, and is least of all subject to corrupt and decay. The
words would be immortal, that treat of immortality" (II, 256). Here,
because he is asserting both the purity and immutability of the resur-
rection, the preacher artfully employs the term "incorruption" and its
antonym; by meaning lack of decay and change as well as the absence
of sin, "incorruption" asserts the innocence of Christ, the transiency
of sinful earthly life, the utter veracity of the Bible, and the
significance of Biblical words which are signs of God's promises and
their fulfillment.

These signs and promises are available to those who comprehend
Christ's literal death and resurrection. To exhort his congregation

man "still under this dominion of death here; still subject, still
liable to the aches and pains, to the griefs and gripings, to the mani-
fold miseries of the vale of the shadow of death" (II, 194). The sibi-
lant sounds here hiss out a warning to the unbeliever whose lot will

be as harsh as these words sound.

168cf, p. 79, footnote #146 for the Biblical passage.

106

to consider their own lives in relation to Christ's, Andrewes fre-
quently plays upon the words "passible," "Passover," and "passage."
In the seventh sermon, he states: "But as then He was when He_[§hrist7
suffered death, that is, passible and mortal. Then, in His passible
estate did He institute this of ours, to be a memorial of His Passibile
and Passio both" (II, 301). The first play is on "passible" which means
subject to suffering and suggests movement, thereby alluding to Christ's
agony and to His having extinguished death by journeying (or passing)
through this world. Andrewes also associates the same term with the
word Passio, derived from the Latin patior meaning to suffer. In the
first sermon, he declares: "The very feast itself puts us in mind of
as much: it is Pascha, that is, the Passover, not a coming back to
the same land of Egypt, but a passing over to a better, the land of
Promise, whither 'Christ our Passover' is passed before us, and shall
in His good time give us a passage after Him" (II, 193). Here, the
Hebrew pascha ("passage") touches off references to the Jewish Pass-
over and the Christian Easter; both meet in Christ who is the Paschal
lamb and whose suffering is the means of passing through earth to
heaven. The Easter celebration is "a Passover that will not be passed
over, but last and continue a feast to all eternity" (II, 308). In
this selection from the closing paragraph of the seventh sermon, the
term radiates in several directions: "Passover" refers to the Jewish
Seder, the Christian Easter, the believer's progress toward heaven,
and eternal life; "never be passed over" applies to those who have made
a successful “passage" and to whom Christ has given an immutable pledge.

To teach his auditors how to make that passage, Andrewes again and

again refers to Mary Magdalene, the human figure in the Easter story who

107
elicits much tenderness from the preacher:169 "The touch-stone of our
touching Christ, is will all regard and reverence that may be. Bring
hers (Mary Magdalene'é7 to this, and her touch was not the right touch,
and all for want of expressing more regard; not for want of £9E9_but
E2259; not of reverence enough” (III, 29). A man's behavior toward
Christ may be judged (by a "toucF—stone") which measures the value
of his belief in terms of his sense of reverence and feeling of proxi-
mity ("touching") to Christ.

Each of these examples of word-play demonstrates Andrewes' de-
termination to force his congregation to come to terms intellectually
with the resurrection. By playing upon the multiple meanings of
words, he encourages them to view the subject from different per-
spectives, each of which taken separately leads to understanding which
is enriched by combining all possibilities.170

Andrewes' subject is likewise enriched by the figurative lan-
guage he uses in these sermons. These figures, like those in the
Christmas sermons, are rarely original, and primarily are drawn from
Biblical sources. Nature is his predominant figure, though human beings,
business, and figures connoting space and movement also are used.

Nature figures, embedded everywhere within these sermons, reinforce

in the richest possible way Andrewes' message. As he directs his audi—

tors' attention toward the re-birth of Christ, his figures remind them

169
Four sermons, III, XIV, XV, XVI, are at least partially devoted

to her.

170

Other examples of this type of word-play are: "Love, Christ

loves well" (III, 30); "the Temple loses nothing by the loosing" (II,
354); "At all times mercy cometh in, at no time out of time" (II, 371);
"In which Blood of Christ is the Spirit of Christ. In which Spirit is
all spiritual power; and namely, this power that frameth us fit to the
works of the Spirit, which Spirit we are all made there to drink of"
(III, 102) .

108
of the continual processes of growth and re-birth in the world around
them.
In the sixteenth sermon, for example, he compares the resur-
rection of Christ to "all things in Heaven and earth":

In heaven the stars, they be no sooner risen
above the horizon, but they are in their ascendate
eg_ipso, and never leave ascending till they be
in the highest point over our heads, in the very
top of the sky. In earth, the little spires that
peep out of the ground, now at this time, nature's
time of her yearly resurrection, they be no soon-
er out but up they shoot, and never leave to
aspire till they have attained the full pitch

of their highest growth they can ascend to. In
ourselves . . . though we be made of the earth,
yet we are not made for the earth; that the
heavenly soul was not put into the earthly body,
to the end the earthly body should draw it

down to the earth, but rather to the end the

soul should lift it up to Heaven. And so much
they gathered out of our g§_sublime, and vultus
ad_sidera, the very frame of our body that bears
up thitherward, and bodes as it were a kind of
ascending whither it looks, and gives naturally.
Nature doth teach this. (III, 48-9)

In the eleventh sermon, the resurrection of Christ and His final
resurrection of mankind are compared to spring and fall, to growth and
to harvest: "There is a resemblance of both these in the two seasons of
the year. At this time, the time of Christ's resurrection, and of our
celebrating it, 'to hope,‘ as to the blossom or blade, rising now in
the spring; to the 'inheritance'--that, as the crop of fruit to come
after at harvest, and the 'harvest' of this crop, saith our Saviour,
'is the end of the world'" (II, 365). The season of Christ's resur-
rection is associated again and again with spring, because its influence
is "like that of the dew of the spring" which causes "herbs now [tg7
rise, and shoot forth" (II, 376), because plants "be regenerate by a

resurrection" (II, 379), because dead plants become "fresh and green

109
again in the spring of the year" (II, 399), and because "the very virtue
of Christ's resurrection did shew forth itself in them [seasonal plantg7;
so fitting nature's resurrection time, the time of bringing things as
it were from the dead again, with this of Christ" (III, 99). Each of
these comparisons posits, as Story points out, "a close network of
analogies and correspondences which cut across various spheres,
revealing an acute sense of the immanence of God."171 The figures
suggest Andrewes' conception of a great universe everywhere embued
with God's harmonious spirit. Nature, God's second book of revelation,
itself reveals the mystery of the resurrection: by observation, man
knows that the natural world is re-born each spring; by faith, he may
know that the re-birth of Christ makes possible his own re-birth and
eventual harvesting by God.

"172 of this seasonal

Christ himself is called the "first fruits
cycle. And "'first fruits,’ which we all know is but a part of the
fruits, but a handful of a heap or a sheaf, and referreth to the rest
of the fruits, as a part to the whole. So that there is in the Apostle's
conceit one mass or heap of all mankind, of which Christ is the 'first
fruits,‘ we the remainder" (II, 211); "the 'first fruits' are lift up
and consecrate" (II, 236), "for first fruits imply fruits, and so we,
as the fruits of the earth, falling as do the rains or kernels into
the ground, and there lying, to all man's seeming putrified and past
hope, yet on a sudden, against the great feast of first fruits, shooting

forth of the ground again" (II, 213). The figurative language

171
Story, p. xxxvii.

1721 Corinthians 15:20.

i I'll ll 1
‘li- I lllll'lll Ill,

 

llO
specifically includes man in the seasonal processes; as the plants
are re-born in the spring, so Christ is the first to be re-born, and so
too man, like Christ, will be re-born. Similar analogies, moreover,
are formed by the comparison of Christ to a root173 and to wheat.174
The root "hath received life and sap" (II, 236) so that man might be
"ingrafted into Him, as the branches into a vine that we might receive
His sap" (III, 58). Of Christ as the "wheat-corn," Andrewes states:
"these four, 1. the sickle, the 2. flail, the 3. millstone, 4. the
oven, He passed through; all went over Him before He was made bread;
the 'sheWbbread' to God, to us 'the Bread of life'" (III, 71). What
these metaphors convey is Andrewes' sense of everything in the universe
operating as revelation of God's divine plan. Because the significance
of Easter lies in the promise of eternal life, he turns to the natural
world to present evidence of how life is renewed. Clearly, he is not
using metaphors simply to embellish his sermon; rather, he uses them
to evoke a sense of a ubiquitous God whose Son was part both of the
natural world and of God's divine plan.

Other metaphors drawn from nature likewise demonstrate Andrewes'
analogical method which is "not one of discovery but merely the arrange-
ment of known truths in an illuminating correspondence, the end of
which is a yet fuller assurance of divine order."175 Water is used con-
ventionally to denote God and eternal life: "For, as with 'God is life
and the fountain of life' against death, even the fountain of life

never failing, but ever renewing to all eternity; so with Him also is

173Ephesians 1:22.
174John 12:24.

1753ethe11, p. 57.

lll

torrens delicarum, a 'main of pleasures,‘ even pleasures for evermore;

 

never ebbing, but ever flowing to all contentment, against the miseries
belonging to death's dominion" (II, 198); the "virtue and vigour" of
Christ's sacrifice "continue as a fountain inexhaust, never dry, but
flowing still as fresh as the very first day His side was first opened"
(III, 92); peace is "'as a river,‘ never dry, but to run still and ever"
'(II, 248); and man's praise is to be "as the roaring of the sea" (II,
338). While comparisons to water connote eternal renewal, those to

rocks and stones suggest stability and permanence: "Petra autem Christus,

 

our Redeemer is 'a Rock;' '0 Lord my Rock and my Redeemer,‘ saith
David, or 'my Redeemer of the Rock,‘ alluding to this of Job" (II, 256);

"And saith it of Christ our Saviour, Hic est Lapis, 'He is the Stone'"

 

(II, 270). Moreover, Christ is the sun which daily and eternally re-
news itself, and Easter celebrates the day when "both suns rose to-
gether" (II, 343).

To extend this analogical method, Andrewes also draws comparisons
between animals and Christ or men. Believers shall "fly as eagles"
(II, 264) on judgment day. Christ is both "'a lamb slain,‘ dyed in His
own blood" and a "'Lion,‘ all be-bloody with the blood of His prey"
(III, 74). He is compared to both the lamb and the worm in the seven-
teenth sermon: "And never was there lamb so meek before the shearer,
nor worm so easy to be trodden . . . as did Christ in the press of His
passion" (III, 72). The figurative language reminds us that like the
lowly worm and the mighty lion, Christ is both the infant born in a
dirty stable and the savior of man seated at the right hand of God.

All of these figures drawn from the natural world imply Andrewes'

belief in a universal, divine order. They suggest that everything in

112

this world--from the worm to the seasonal re-birth of plants--reveals
God's plan for man's salvation. Their appropriateness to these Easter
sermons is obvious, for the holy day itself, which falls in early spring,
celebrates the resurrection and continuing generation of Christ.

Because this plan includes man, it is not surprising that Andrewes
also uses figurative language which compares Christ to different types
of men, doubting and believing men to different human conditions, and
the exercise and practice of faith to parts of the human body.

To perceive Christ in His relationship to the world of men and
to God, man may, like Mary Magdalene, view him as being a gardener.
The metaphor is suitable, Andrewes asserts, because Christ "was the
gardener" of paradise (III, 15), "since it is He that as God makes all
our gardens green, sends us yearly the spring, and all the herbs and
flowers we then gather" (III, 15), and because "he it is that gardens
our 'souls' too, and makes them, as the Prophet saith, 'like a well-
watered garden;' weeds out of them whatsoever is noisome or unsavory,
sows and plants them with true roots and seeds of righteousness, waters
them with the dew of His grace, and makes them bring forth fruit to
eternal life" (III, 16). Christ's offices as creator, benefactor, and
savior are all embodied in this metaphor which, of course, alludes to
the blooming world outside Andrewes' church. In the eighteenth sermon,

176

Andrewes describes Christ as "set forth here under the metaphor

of a Shepherd" (III, 83) who finds "the whole, main entire flock" (III,
86), who "owns the sheep He feeds" (III, 86), and who was "sold and

slain“ for his sheep and "paid for them, bought them again, and then

176Hebrews 13:20.

113
He 'brought them again'" (III, 86). The idea of Christ as leader and
as sacrifice are conveyed by the comparison. Both metaphors, moreover,
emphasize two of Christ's qualities which Andrewes regards as signi-
ficant: his humility in the world of men and His power to grant eternal
life. From a didactic point of view, the metaphors imply that man must
be humble in the face of a mighty God.

Very likely, however, few members of Andrewes' congregation were
gardeners or shepherds; such pastoral metaphors would have been evoca-
tive because they were Biblical or conventional. Andrewes employs
another equally Biblical and conventional metaphor which would also
have been significant to a congregation frequently terrified by the
plague: that of Christ the physician. It is Christ who draws out the
"contentious humor" of sin which if it "be not let out, it will fester
straight, and prove to an apostume" (II, 409). By becoming man, Christ
used "the wisest way" of curing sin: "by mithridate made of the very
flesh of the viper bruised, whence the poison came, that so that which
brought the mischief might minister also the remedy" (II, 214). And
because the "Apostle tells us that the Church and things spiritual go
by joints and sinews whereof they are compact" (III, 96), Christ is
the "bone-setter" who creates "a good coherence with that which went
before" (III, 96). In spiritual terms, Christ is both the physician
and the cure.

These figures of Christ as a humble doctor, shepherd, or gardener
contrast with death which is "some mighty monarch" (II, 193) over man.
He can hope only that "sin 'reign not,‘ wear not a crown, sit not
in a throne, hold no parliaments within us, give us no loans . . . that
we serve it now" (II, 200). His mortality is "as the prisoner's chain"

(II, 193) which can be loosed only by a ransom which has "'a power to

114
bring forth, or bring back again' from any captivity" (III, 89). The
figures of speech suggest that man is bound physically, mentally, and
emotionally by sin.

But if he believes in Christ, then man moves forward toward salva-
tion. This movement is described by Andrewes as a journey: "'But this
I do,‘ saith he (fit. PauL7, and so must we; 'I forget that which is
behind, and endeavour myself, and make forward still, to that which is
before.‘ Which is the perfection of travellers, of way-faring men;
the farther onward their journey, the nearer their journey's end, the
more perfect; which is the perfection of this life, for this life is
a journey" (III, 95).177 Part of this journey involves a change of
status for the believer, or to put it another way, a change of relation-
ship with God. Having been a "servant or captive" (II, 258) to sin and
hence alienated from God, he becomes a member of his "Father's house":
"No more strangers now, but of the household of God. And in the house-
hold, not servants but children; and have thereto as good right and
title, shall be as welcome thither every way, as any child to his own
father's house here useth to be" (III, 51). Upon Christ's ascending,
"He adopts us; and, by adopting, makes us; and by making, pronounces
us His brethren, and so children to His Father. Us, His children,:
Him, our Father” (III, 55). Later, Andrewes adds: Christ "begins a new
brotherhood, founds a new fraternity straight; adopts us, we see, anew

again by His fratres Meos; and thereby, he that was primo enitus a_

 

 

mortuis becomes primo enitus inter multos fratres; when 'the

 

177 . A ' ’, . . . .
Gale H. Carrithers (Donne at Sermons: A_Christian Ex1stential

World (Albany: State University of New York Press, 19727, p. 21) states
that the "most pervasive metaphor of Donne's sermons is living as
travelling." But the metaphor obviously is not peculiar to either Donne
or Andrewes.

 

 

115
first-begotten from the dead,' then 'the first-begotten' in this re-
spect 'among brethren'" (III, 57). The journey metaphor implies
that man must act; the domestic figures of speech suggest that he is
acted upon. The latter is especially appropriate in that the preacher
appeals to his congregation's sense of familial relationships, thereby
reminding them that they are part of the "family of God." Both ideas
are central to Andrewes' Easter message.

How man must and must not act is made more explicit by figures of
speech which are drawn from references to the human body. He is not to
have "the foot of pride, nor the hand of presumption . . . neither . . .
a scornful eye, nor a stiff knee" (III, 34); his love is not to be "dry-
eyed," "stiff-jointed" unable to weep or to stoop (III, 8). The refer-
ences to bodily parts obviously are intended to remind man that it is
human frailty which hinders his journey toward salvation. Both seeking
and setting his mind on heavenly matters are essential: "For as in the
body natural it fareth between the stomach and the head--a rheumatic
head spoils the stomach with distillations, and a distempered stomach
fills the head with raw vapours, and soon mars the other, so it is
here" (II, 314). But the body of a believer may also represent correct
behavior: "From a heart possessed with the humble fear of God, from
such an heart, confession is ever most kindly; faith being as the heart,
and fear being as the lungs--so the Fathers compare them; it will get
an heat and an over-heat, our faith, if by fear, as cool air, it be
not tempered; but faith and fear together make the blessed mixture"

(II, 338). Like the cartilage between flesh and bone, the virtue
peace "is the mid-way; neither to the right hand too much, nor the left
hand too little" (II, 250). And the value of ancient church custom

is that "the more gray hairs it getteth, the more venerable it it"

116
(II, 410). What Andrewes' figurative language implies is that the
human body may either be bound by sin or may become a true vessel for
God.

Another way Andrewes conveys his View of how the Christian should
or should not live is by using figures of speech drawn from the language
of law and property. In the eleventh sermon, he contrasts a heavenly
inheritance, which causes no "prejudice [Br diminishing7 to God" with
an earthly inheritance, which "cometh not but by the death of the party
in possession" (II, 377). A few paragraphs later, the preacher casti-
gates sinful greed: "And as we, so they; as the heirs, so the inheri-
tances themselves. . . . To them that had them, and have them not, they
are corrupt. And not that way alone; divers others cheat for want of
heirs, confiscate for some offences, rioted and made away by unthrifti-
ness; the heir stripped and turned clean out, the inheritance wasted and
brought to nothing" (II, 378). Rather than heeding his earthly acquisi-
tions, man should concentrate on the "divers good legacies" promised
him by God: “Which if we mean to be legataries, we must have a care of"
(III, 94). Like many of his contemporaries (Donne in his sixteenth
"Holy Sonnet" and Herbert in "Redemption," for example), Andrewes
describes Christ's sacrifice and man's redemption in financial terms:

"The very shedding whereof upon the cross, primum gt ante omnia was

 

the nature of a price. A price, first, of our ransom from death due
to our sin, through that His satisfaction. A price again of the pur-
chase He made for us, through the vail of His merit, which by His
testament is by Him passed over to us" (III, 101). Moreover, man must
learn "that Christian knowledge is not a knowledge without all manner

of account, but that we are accountants for it; that we are to keep

117

an audit of what we hear, and take account of ourselves of what we have
learned. 4‘ it (fire: is an auditor's term: thence the Holy Ghost hath
taken it, and would have us to be auditors in both sense" (II, 188).
This language, taken from the everyday world of men and affairs,
reinforces Andrewes' message that Christianity must be a part of man's
everyday life and that it is man's true business on earth.

But lest he convey a sense of Christianity confined to mundane
activities, Andrewes also uses architectural figures whose intent is
to evoke a feeling of God's ubiquitous presence. Hence, several of his
figures are spatially oriented. The "trophy" of Christ's victory he
visualizes as "arch-wise on two pillars, 1. one for Christ's, 2. one
for our resurrection" (II, 257) so that man may recognize the "pillar
of this faith“ and the "arch of his hope, ever hope giving the assump-
tion to faith's proposition" (II, 257). The former figures suggest
height and stability; the latter, ascendnecy. Hope is likewise fre-
quently described as a cape or a gate (II, 266, II, 391, II, 401, III,
5); the figures implies that man quite literally passes from this world
to the next because of Christ's resurrection. In the tenth sermon,178
Andrewes develops the metaphor of the temple as Christ. He is "the
true, the marble, the cedar Temple indeed" (II, 348) which itself "and
all that was in it was nothing else but a compendious representation
of Christ" (II, 348). Later, he makes the metaphor vivid: "The roof of
it, His head, loosed with thorns, the foundation, His feet, with nails.
The side aisles as it were, His hands both, likewise. And His body

178The sixth sermon develops a similar metaphor: "Now the style
of this text runs in terms of this last, of Building, or Architecture.

For here are builders, and here is stone, and a coin or corner, and
a top or turret over it" (III, 273). Christ, of course, is the stone.

118
as the body of the Temple, and His heart in the midst of His body as

the Sanctum Sanctorum, with the spear loosed all" (II, 355). This

 

figure of speech clearly is an attempt on Andrewes' part to enlist his
congregation in symbolic space, to remind them that as they sit in
God‘s house, they are in the immediate presence of Christ.179
Moreover, for the Christian there is movement from the archi-
tectural symbol of Christ toward Christ himself. To portray pictorially
this process, Andrewes employs figures of a ladder and a wheeled vehicle,
both devices which are used to get from one place to another. The
words of his text (John 20:17) may be viewed "as so many steps or rongs,

as it were, of Jacob's ladder, which we to ascend by" (III, 51-2), and

the last word "Deum vestrum" as "the foot of the ladder" (III, 54). In

 

the same sermon (the sixteenth), Andrewes uses the figure of wheels:
"One Father, one God, Him and us both. Father to Him, God to us;

God to Him, Father to us. If we a God, He one. If He a Father, we
one. Our God Christ's God, Christ's Father our Father. There is as:
cendo your chariot, and these are the four wheels on which it moveth,
and is carried up to Heaven" (III, 56).180 He directs man to "let the
wheels run" (III, 56). Both figures, then, suggest that Christianity
is not a static condition, that it is, rather kinetic and changing--
moving always toward heaven and eternal life.

Andrewes also evokes both space and movement in his figure of the

winepress, which he uses in the seventeenth sermon.181 Elaborating, as

179§£,Carrithers, especially pp. 8—17, for his discussion of Donne's

use of optical and acoustical space.

180This figure is also found on the following pages in Volume III:
42, 52, 54, 55.

181 . . n . .
The text 18 from Isaiah 63:1-3: Who is this That cometh from
Edom, with red garments from Bosrah? He is glorious in His apparel

119
he points out, upon the prophet's own simile, Andrewes explains that
Christ has been in a double winepress:

In that former, it was in torculari calcatus sum
solus; in this latter it is, torcular calcavi solus.
In the former, He was Himself trodden and pressed;
He was the grapes and clusters Himself. In this
latter here, He that was trodden on before, gets

up again, and doth here tread upon and tread down
calcare and conculcare (both words are in the verse)
upon some others, as it might be the Edomites.

The press He was trodden in, was His Cross

and Passion. This which He came out of this

day, was in His descent and resurrection, both
proper to this feast; one to Good-Friday, the

other to Easter-day. (III, 70)

 

 

 

In spatial terms, the figure emphasizes the place where Christ was
crucified and the position He now holds in heaven; in kinetic terms,
it stresses that Christ was acted upon and that He has arisen from the
dead and ascended to heaven. Implicitly, the figure also alludes to
Andrewes' analogical approach: the winepress is literally filled with
grapes, the fruit of the earth, which represent "two cups, the cursed
cup, and the cup of blessing" (III, 73). The latter is then associated
with "the blood of the grapes of the true Vine, which in the blessed
Sacrament is reached to us" (III, 77). Hence, the figure embodies the
relationships between man, his earth, Christ, the church, its sacra-
ments, and eternal life.

One other metaphor, used in the twelfth sermon, encompasses both
space and movement and the analogical method. Andrewes states:

and walketh in great strength; I speak in righteousness, and am
mighty to save./Wherefore is Thine apparel red, and Thy garments like
him that treadeth in the winepress?/I have trodden the winepress alone,
and of all the people there was none with Me; for I will tread them
in Mine anger, and tread them under foot in My wrath, and their blood

shall be sprinkled upon My garments, and I will stain all My rai-
ment.“

120
"It is no new thing to resemble the Church, the commonwealth, yea the
world to a ship. A ship there was, not a small bark of Joppa, but
plu§_qgam, a great ark or argosy, therein were embarked all mankind,
having their course through the main ocean of the world, bound for the
port of eternal bliss" (II, 394). Metaphorically, the ship is a place
within which the Christian lives and which carries him toward heaven.
Moreover, it implies community of aims and experiences in the church,
the state, and the world, thereby suggesting again that God's presence
is felt everywhere. Passage through this world may be difficult be-
cause of man's sin which results in a "tempest," "and the cause of all
tempests, the heavy wrath of God, ready to seize upon sinners, which
made such a foul sea as this great ship and all in it were upon the
point of being cast away" (II, 394). To save man, Christ had to be-
come a "passenger" on the "ship" of mankind: "And in this great carrick,
among the sons of men, the Son of Man, as He terms Himself, becomes
also a passenger, even as did Jonas in his small bottom of Joppa" (II,
394). The condition of all mankind is far more serious than that of
just the one man, Jonah: "For if the sin of one poor passenger, of
Jonas, made such a foul sea, the sins of the great hulk that bore in
it all mankind together in one bottom, what manner tempest think you
were with them all. But one fugitive there; here all runaways from
God--masters, mariners, passengers, and all . . . with Jonas, but a
handful like to miscarry; in this, the whole mass of mankind like to
perish" (II, 395). To become a "passenger," Christ assumed the sins
of all men; indeed there is "more sin on Him than on Jonas; for on
Him the sins of the whole ship, yea Jonas' sin and all" (II, 395).
Because Christ was "content to be thrown in" (II, 395), the storm was

"stayed [and] God's wrath was appeased, mankind saved" (II, 396). Even

121
the sinner may pass over rough water and be delivered from the "deep of
the sea" if he has been down "deep in the entrails of the spiritual great

Leviathan" (II, 401).

CHAPTER IV: THE WHITSUNDAY SERMONS

Between 1605 and 1621, Andrewes preached fourteen sermons cele-
brating Whitsunday before James I at Greenwich (I, II, VII, VIII, IX,
XI, XII, XIV), Whitehall (III, V, VI, XIII), Windsor (IV), and Holy-
rood House (X). A fifteenth sermon was prepared in 1622 but not de-
livered. Thematically, these are the most difficult of Andrewes'
sermons. Unlike the Christmas and Easter sermons, which celebrate
the birth and resurrection of a divine Jesus who assumed man's nature
and walked upon earth, these sermons celebrate the arrival of the Holy
Ghost-~an intangible, unseen comforter whom man can only sense as
a being quite unlike himself. Simply to say, as Catechism students
do, "God is one in essence, three in person" is not difficult, but to
comprehend and appreciate the third member of that mysterious trinity
is a far more complex matter, if only because He lacks the "pictorial
advantages" of a humble manger and an empty tomb. However, Andrewes
naturally assumes that his congregation believes in the Holy Spirit;
hence, in these sermons his effort is not to convince his auditors
of the Spirit's existence but to elicit a pious recollection and cele-
bration of His significance in God's plan for man's redemption.182

Whitsunday, or Pentecost as it is sometimes called, occurs fifty

182J. P. Wilson (III, vi) rather extravagantly and pietistically
claims that the practical applications contained in these sermons “can-

not easily be resisted, except in cases where the mind is inveterately
prejudiced against the reception of the truth."

122

123
days after Easter. According to Andrewes (who follows the Fathers, parti-
cularly Cyprian), this day is appropriate for the ascent of Christ and
the coming of the Holy Spirit because it "keep[§7 correspondency between
the two Testaments, the Old and the New" (III, 110). He goes on to ex-
plain in some detail the typological significance of the day:

So it was at Christ's death we see. He was slain,
not only as the Lamb was, but even when the Lamb
was slain too: on the feast of the Passover, then
was 'Christ our Passover' offered for us.

Now, from that feast of the Passover, reckoning
fifty days, they came to Sinai; and there on that
day, the day of Pentecost, received they the Law-—
a memorable day with them, a high feast, even for
so great a benefit; and is therefore by them call-
ed the feast of the Law.

And even the very same day, reckoning from 'Christ
our Passover' fifty days, that the Law was given
in Sinai, the very same day doth the new 'Law'
here 'go out of Sion,‘ which is nothing else but
the promulgation of the Gospel. . . .

To this doth Chrysostom join a second harmony.
That as under the law, at this feast, they first
put their sickle to the corn . . . the first fruits
whereof they offered at Easter, and was called
therefore by them festum messis; in like sort we
see that this very day, the Lord of the harvest
so disposing it. . . . On the feast of Pentecost
then second, because then began the great spiritual
harvest.

To these two doth St. Augustine add a third, taken
out of the number, in the very name of Pentecost,
and that is fifty. Which being all along the law
the number of the Jubilee, which was the time of
forgiving of debts, and restoring men to their first
estates, it falleth fit with the proclaiming of
the Gospel . . . which is an act of God's most
gracious general free pardon of all the sins of
all the sinners in the world. (III, 111-12)

 

The arrival of the Holy Spirit is, of course, occasioned by Christ's
ascension into heaven, an event which "could not but be a day of sorrow"
(III, 164) for the apostles. In the fourth sermon, Andrewes explains
why Christ's ascension is expedient: “The exchange is not perfect, un-

less as He taketh our flesh, so He give us His Spirit; as He carrieth

124
up that to Heaven, so He send this down to earth" (III, 170). In the
thirteenth sermon, he comments that "At the ordering of it in Heaven,
three there were, 'the 1. Father, the 2. Word, and 3. the Spirit;' that
the whole Trinity might be equally interested in the accomplishment of
the work of our salvation, and it pass through all their hands" (III,
353-4). Moreover, the Spirit comes as the "principal witness" (III,
355) to Christ: "He is one of the Three, both above in Heaven, and
beneath in earth; third there above, first here beneath; a Witness in

both courts, admitted §§.12§ testis in both, for His special credit

 

in both; the medius terminus as it were between Heaven and earth,

 

between God and man" (III, 355).

Whitsunday, then, celebrates the arrival of the Holy Ghost who
came to the disciples in "the sound of a mighty wind" and who was mani-
fested in "tongues cloven as they had been of fire" (Acts 2:2-3, part
of the text of the first sermon). The wind and the tongues, Andrewes
claims in the second sermon, represent "1. the spirit, 2. and speech.
Spirit because speech without spirit, is but a dead sound" (III, 132).
The manner of His arrival is significant:

Thrice was the Holy Ghost sent, and in three forms.
1. Of 'a dove;' 2. Of breath; 3. Of 'cloven tongues.‘
From the Father as a 'dove;' from the Son as breath;
from both as 'cloven tongues'--the very cleft shew-
ing they came from two. At Christ's baptism the
Father sent Him from Heaven, 'in shape of a dove.‘
So from the Father He proceedeth. After, at His
rising here, Christ by 'a breath' sends Him into
the Apostles. So, from the Son He proceedeth.
After, being received up into the glory of His
Father, He together with the Father-~the Father

and He both send Him this day down, 'in tongues

of fire.‘ (III, 264)

Here, Andrewes clearly identifies the Holy Ghost's relationship to the
trinity. Moreover, the apostles were made aware of His presence be-

cause He was "1. Audible to the ear, in the sound of wind; 2.

125
Visible to the eye, in the show of tongues" (III, 131).

In most of these sermons, Andrewes attempts to clarify exactly what
the nature and functions of the Holy Ghost are. He is the "Spirit of
spirits, the third person in Trinity; He is the very essential unity,
love, and love-knot of the two persons, the Father and the Son; even
of God with God" (III, 113). He is "so true, as He is the Truth it-
self" (III, 356). From Him proceed "Gifts" by which "is meant the
inward endowing, enabling, qualifying" (III, 380). His arrival is
known "by stirring up in us spiritual motions, holy purposes and de-
sires" (III, 356). His first appearance was "1. One visible, 'in
tongues of fire that sat upon their heads;' 2. The other invisible,
by inward graces whereby He possessed their hearts. The former was
but for ceremony at first; the other is it, the real matter, Illum,
'Him'" (III, 174). He is, then, "the true Comforter, and none other"
whose functions are to sanctify and lead men "into an holy and clean
life" (III, 175).

To Andrewes, it is most significant that the Holy Ghost manifests
Himself not only to the apostles but to all believers as well: "Al-
ways we are to think His promise and His prayer were not for these
only, but for all that should believe on Him, by their word, to the
world's end" (III, 174). Like the apostles, all Christians must
possess "unity of mind" (III, 112), be "in one place," which Andrewes
interprets as the church (III, 114), and wait patiently for His cer-
tain coming (III, 114—15). That all may receive Him is clearly demon-
strated in the eleventh sermon based upon Acts 2:16-21.183

183"But this is that which was spoken by the Prophet Joe1;/And it

shall be in the last days, saith God, I will pour out of My Spirit up-
on all flesh: and your sons and your daughters shall prophesy, and your

125

Go but to the letter of the text, 'all f1esh.‘

1. No sex barred--upon 'sons and daughters;' so
either sex. 2. No age--upon 'young men' and upon
'old.‘ The one, 'visions;' the other, 'dreams.‘
3. No conditions--on 'servants' as well as 'sons,'
on 'handmaids' no less than daughters.‘ 4. No
nation-~for, if ye mark, the Spirit is poured
twice; upon their 'sons' in this, and again upon
His 'servants' in the next verse. His 'ser-
vants,‘ whether they be their sons or not, whose
sons soever they be, though the sons of them that
are perhaps strangers to the first Covenant; and
yet even then God had ever His 'servants,‘ as well
out of that nation as in it. (III, 310)

In the fifth sermon, Andrewes specifically answers the question,
"What need we receive any spirit, or receive at all?" (III, 190).
His response is that "holy we must be, if ever we shall rest in His
holy hill . . . so have we our holiness by inspiration" (III, 190); we
can partake of the divine nature only "by receiving One in whom the
Divine nature is" (III, 190). In short,

For as an absolute necessity there is that we

receive the Spirit, else can we not live the life

of nature, so no less absolute that we receive

the Holy Spirit, else can we not live the life of

grace, and so consequently never come to the life

of glory. Recepistis spiritum, gives the life

natural. Recepistis Spiritum Sanctum, gives the
life spiritual. (III, 190)

 

 

Being imbued with the Spirit yields men "These four, 1. Courage;
2. Language; 3. Discretion; and 4. Learning" (III, 137). For man,
"the glory, the joys, the crown of Heaven" (III, 367) become available.
From Him, we may have "a state of perpetuity, to our endless comfort"

(III, 159). We are "to receive His seal, and to dispose ourselves,

young men shall see visions, and your old men shall dream dreams:/
And on My servants and on Mine handmaids I will pour out of My Spirit;
and they shall prophesy:/And I will shew wonders in Heaven above, and
tokens in the earth.beneath; blood and fire, and the vapour of smoke:/
The sun shall be turned into darkness, and the moon into blood, be-
fore that great and notable day of the Lord come:/And it shall be,
that whosoever shall call on the name of the Lord, shall be saved."

122
as pliable and fit to receive it" (III, 220). By means of the Spirit,
"God shall 'dwell with us'--the perfection of this life; and He dwelling
with us, we shall dwell with Him--the last and highest perfection of
the life to come" (III, 239).

In preparation for this eternal salvation, Andrewes urges (as he
does in most of his sermons) that all believers join in the Eucharist
which is the outward sign that all, like the disciples, are of "one
accord" (III, 128). The Holy Supper was instituted as "spiritual
food . . . so called spiritual, not so much for that it is received
spiritually, as for that being so received it maketh us, together with
it, to receive the Spirit" (III, 143-44), and it shows "That the same
effect is wrought in the inward man by the holy mysteries, that is in
the outward by the elements; that there the heart is 'established by
grace,‘ and our soul endued with strength, and our conscience made light
and cheeful, that it faint not, but evermore rejoice in His holy com-
fort" (III, 162).

Assurance that the Holy Ghost was sent by Christ to comfort man
and guide him toward eternal life and the reciprocal duties of Christ-
ians are, then, the themes of these Whitsunday sermons. Andrewes'
purpose in them is to convince men: "Come unto us, either as the Spirit
of truth, lightening us with some new knowledge; or, as the Spirit
of holiness, reviving in us some virtue or grace; or, as the Comforter,
manifesting to us some inward contentment, or joy in the Holy Ghost"
(III, 128). Moreover, he urges "a complete obedience" (III, 129) which
is most appropriately manifested "by his holy word of prophecy, by
calling on His Name, by this Sacrament of His blood poured out, and of

His Spirit poured out with.it . . . [which is th§7 hope of our salvation"

128
(III, 322).

These Whitsunday sermons have some stylistic features in common
with the Christmas and Easter sermons. Homely expressions, for example,
so frequent in the Christmas sermons, occur, though not so often.
Andrewes' usage of them in the Whitsunday sermons is similar to that in
the Easter sermons; they do not describe the human nature of Christ as
in the Christmas sermons, but are warnings and criticisms of men who
are all too earthly. They are admonished to "take heed we suck no
error out of the word 'holy'" (III, 277) and not to be guilty of a
'slipping of the collar" (III, 349) by intentionally misconstruing the
significance of Christ's baptism and passion. Only "the bladder of
our pride" (III, 384, 340) resists the grace of the Holy Spirit and
causes us "to lie soaking in the broth" (III, 391, 394) as "lolli-
goes" (III, 391). Some men, pretending to possess true faith, are
really only "a little sermon—warm" and "flit" away soon (III, 141);
because they do no good works, "St. James is flat" (III, 194) as far
as they are concerned. They are further pictured as "soused over head
and ears" in the "wallow of their sin" (III, 243) which is "so foul a
puddle" (III, 246). Those like the Puritans who wish to reconstitute
the church with no regard for the ancient church of the Fathers are
likely to fashion a "new Christ" as well, to "make a strange metamorpho-
sis of the old; clap Him on a crooked beak, and stick Him full of
eagle's feathers" (III, 255). Harsh criticism of different types of
clergymen is also expressed in casual words. Unordained preachers
speak."between the teeth, hoarsely" (III, 138); those with no true
calling "hop up and down as grasshoppers . . . their fingers itch" (III,

396); those who ignore their gift and calling "wrap up their talent,

129
fold it up fairly in a napkin" (III, 396). Like most of the homely
expressions used in the Christmas and Easter sermons, many of these
evoke physical sensations to remind man that he is heedless of his
spiritual well-being and overly concerned with petty, everyday matters.

The short, elliptical sentences which convey essential thematic
ideas in the Christmas sermons also characterize the Whitsunday sermons.
Interestingly, the long, and frequently balanced sentences of the Easter
sermons occur in these as well. Word—play and the use of figurative
language abound in all three of the thematic categories. More peculiar
to the Whitsunday sermons is Andrewes' use of triads and paradox.

Each of these stylistic techniques--length of sentences, triads, word-
play, paradox, and figurative language-~supports his theme that the
Holy Ghost is the third member of the trinity sent by Christ to be

a comforter to man while he is on this earth and a guide who may lead
him to eternal life.

On a variety of occasions, Andrewes employs brief, concise sen-
tences to convey Scriptural or theological truth. In the third ser-
mon, for instance, he bluntly asserts: "Christ, as man, they could not
keep" (III, 159). The shortness of the sentence and its monosyllabic
words suggest the sorrow the disciples felt at losing Christ, who, as
far as they were concerned, had spent all too short a time on earth.
The inverted order draws attention to the qualifying phrase, "as man,"
thereby implying that as something else (1,2, the Holy Spirit) God
might remain. In the eleventh sermon, an equally short, blunt sen-
tence occurs: "Christ, He was the stop of all prophetical predictions"
(III, 312). Here, the brief period reflects the abruptness with which

the long series of prophecies ceased with Christ's birth. In the

130

fourth sermon, Andrewes asks whether Christ will send the Holy Spirit
to us just as He did to the apostles. His curt reply, "He will" (III,
174), suggests infinite possibilities. Because it lacks modification,
because it fails to elaborate or specify, the brief sentence implies
that Christ "will" do almost anything and that His powers are infinite--
beyond man's and the preacher's ability to explain or describe in de-
tail. Scriptural truth concerning the Holy Spirit is likewise related
in brief sentences: "And what is of grace, is ever properly ascribed
to the Spirit" (III, 285); "It is His immortal breath" (III, 269).
Similarly, Andrewes asserts the relationship among the members of the
trinity in short sentences: "'This is Jesus Christ and it is the Spirit'"
(III, 344); "They [Father, Son and Holy Ghost7 come, all from all"
(III, 381); "What one doeth, all do" (III, 381). None of the ideas
expressed in these sentences is easy to comprehend logically; each
demands faith. Andrewes' reason for using such short periods is simi-
lar to his reason for employing them in the nativity sermons:184 the
brief sentence is appropriate for the expression of faith, for Scrip-
tural truth which demands no argument or reasoning to support it.

Frequently, God's goodness to man and its effects are also de-
scribed in brief sentences. After relating, in the third sermon, the
deprivation and sorrow felt by the disciples at Christ's departure,
Andrewes declares: "A 'Comforter' He promiseth them" (III, 146).
Brief as it is, the sentence conveys a great deal; "comforter" and
"promiseth" are terms of solace and assurance of a continuing relation-
ship between Christ and man. In spite of sinful man's neglect of

God, the Holy Spirit continues to love him, even until judgment day

184Cf. above, pp. 53-62.

131
when "He will outbid all" (111, 149). Christ's willingness to inter-
cede for man and His ability to save him are likewise briefly expressed:
"Rogabo, as man; 2229, as God" (III, 155). In six short words, Andrewes
affirms the dual nature of Christ and His benefits to believing man.
One of those benefits is that "Christ will send Him [the Holy Ghost7"
(III, 175). With the Holy Spirit's arrival, the apostles' speech radi-
cally changed, for it was no longer inspired by their own vanity but by
Him: "Their 'tongue' was but 'the pen;' He, the Writer'" (III, 139).
Without Him, man knows no truth; "Let that suffice" (III, 140), An-
drewes firmly declares. The brevity of these sentences is appropriate,
for it suggests that man need not speculate on the goodness of God,
which is freely given.

Moreover, because Andrewes believes the act of faith to be a simple
process, he uses short, simple sentences to portray the faithful:
"Believing then in Him, we acknowledge Him to be God" (III, 187);

"Yes, we have received Him" (III, 200); "And so we in all duty to love
Him from Whom all, and all manner good proceedeth" (III, 363); "For
to 'be partakers of the divine nature,‘ is all the perfection we can
here attain" (III, 367). And the believer is assured of salvation in
equally short sentences: "If we will keep time with Him, we know what
His time is of Sending" (III, 178); "As is our baptism, so is our be-
lief" (III, 185); "The seal is His, and His the day of sealing" (III,
208); "'Grieve not' Him then at any hand" (III, 212); "He hath it
[immortal breath7, men have it, Angels have it not" (III, 270); "So
all are in, that pertain to Christ" (III, 284); "Thus came He" (III,
348); "He then came in" (III, 348); "And where Christ placeth, so it

is" (III, 388). The brevity of the sentences implies that Christian

132

faith and eternal life are absolute conditions.

Andrewes uses curt periods, however, in another way which suggests
a self—conscious style. These succinct, emphatic summations warn man
not to ignore the goodness of God. In the first sermon, for example,
he explains that the church is the only place through which the Holy
Spirit operates: "Elsewhere to seek it, is but folly" (III, 120).
In the fifth sermon, he admonishes that true holiness is not obtained
from the pursuit of earthly knowledge: "There is none such [holinesé7
in all moral philosophy" (III, 190). A few paragraphs later, Andrewes
cautions that "To receive Christ, and not the Holy Ghost, is to no
purpose" (III, 192). Without faith in the Holy Spirit, eternal damna-
tion awaits man, and Andrewes reminds him of the definite possibility
in a brief, masterful understatement: "The loss is like to be ours"
(III, 215). Moreover, the believer must demonstrate his faith: "He
[God7 will not have his religion invisible within" (III, 338). From
God comes even our daily bread: "Be not deceived to think otherwise"
(III, 368). These sentences are short to make them memorable and to
given them a definite tone of authority which cannot be questioned.

Andrewes, then, employs short, curt sentences to convey major
thematic ideas which he expects his auditors to respond to simply--
with faith. Yet the celebration of Whitsunday and the arrival of the
Holy Spirit are complex, rather vague subjects which are not easily
understood. Consequently, Andrewes also uses a number of long, fairly
elaborate sentences to set forth his themes and to present fuller, more
complete explanations of them. Clearly, the two types of sentences
broaden his appeal: on the one hand, simple faith leads one to God and

salvation; on the other, faith plus a degree of understanding about

133
the ways of God and His expectations of man may enrich one's sense
of progress toward eternal life. Both approaches would have been
appropriate for a preacher addressing James I and his court: faith,
they knew, was essential, but the king obviously found pleasure in theo-
logical disputation, and his contemporaries would have appreciated an
appeal to their intellect. Primarily, Andrewes uses these long sen-
tences to explain the functions of the Holy Spirit, to emphasize the
value of Whitsunday as a church holy day, to insist upon man's obed-
ience to Scriptural commandments, to warn him not to go astray, and
to inspire him with a vision of eternal life.

In the fifth sermon,185 Andrewes points out that the Holy Spirit,
though a member of the trinity, retains His separate identity as a
person with functions peculiar to Himself:

And distinct as a Person; for to omit other per-

sonal acts which properly agree to none but a

reasonable nature determined, as to be 'the Lord,’

to 'speak,‘ 'teach,‘ 'reprove,‘ 'comfort,‘ 'be a

witness,‘ place Bishops, make decrees in council;

that which we hear of at our baptism ascribed to

Him, to conceive the human nature of Christ, is

an act so personal, as in propriety of speech can

agree to none, or be affirmed of none, but of an

entire person. (III, 188)
Here, the sentence opens with a brief phrase which establishes Andrewes'
thesis; the rest of the sentence offers proof that the Spirit indeed
is a "person." Infinitive phrases which imply action, are the basis
of that proof; the first of these phrases ("to omit") suggests that
the enumeration is incomplete; then follows a long series which de-

scribes the various functions of the Spirit, functions which are char-

acteristic of a "reasonable nature." This list is effectively arranged,

185In addition to the examples cited, see Appendix F-

134

for it opens with "to be 'the Lord,'" a theoretical concept which must
be accepted on faith, and concludes with WZEQ? make decrees in council,"
a very practical and immediately relevant role to Andrewes' auditors.
For each of these functions, Andrewes also presents Scriptural evidence
in his margin. The effect of the list is to imply that the Spirit is
present everywhere, operating as a very active force in men's lives.
Andrewes saves his final proof for the last third of the sentence. He
appeals to his auditors' memories ("we hear") and public acknowledge-
ment ("our baptism") that the Holy Spirit conceived Christ. Having
stated that this was an act "so personal," he completes the comparative
clause with reference to our understanding of language which insists
that conceiving a child can only mean the interaction of two people.
By concluding the sentence with the word "person," Andrewes accents it
and the point the sentence makes. Later, in the same sermon, the preach-
er uses another long sentence to describe the operation of the Holy
Spirit in the lives of men; each point again is authorized by marginal
references to Scripture:

By Him taught all our life long that we know not,

put in mind of what we forget, stirred up in what

we are dull, helped in our prayers, relieved in

'our infirmities,‘ comforted in our heaviness;

in a word, 'sealed to the day of our redemption,‘

and 'raised up again in the last day.‘ (III, 191)
Here, a series of participial phrases emphasizes how much man needs the
Spirit and how much He does for man: men are ignorant, forgetful, dull,
spiritually weak, unhealthy, and depressed; the Spirit teaches, reminds,
invigorates, helps spiritually, heals, and comforts. The length of
Andrewes' list suggests that man is constantly in need of and contin-

ually tended to by the Holy Spirit. Andrewes reserves the most impor-

tant functions of the Spirit for his last two phrases which assert that

135
man's salvation depends upon Him. By ending with the time-words "last
day," the bishop reminds his auditors that eternal life awaits them be-
cause of the Holy Spirit's ability to raise them from the dead.

The church's celebration of the Spirit's arrival, of course, occurs
on Whitsunday, and Andrewes uses some long sentences186 to explain the
necessity of the feast day. Early in the first sermon, this sentence
occurs:

Howsoever we make it, sure it is that all the

rest, all the feasts hitherto in the return of

the year from His incarnation to the very last of

His ascension, though all of them be great and

worthy of all honour in themselves, yet to us

they are as nothing, and any of them or all of

them, even all the feasts in the Calendar, with—

out this day, the feast which now we hold holy

to the sending of the Holy Ghost. (III, 108)
The movement of this sentence is from ”we" to the "Holy Ghost" and from
all other holy days to "the feast." The focus is on the Spirit and
on Pentecost. This focus is sharpened by Andrewes' repetition of the
word "All" which refers to every other spiritual celebration and which
is collapsed by his word "nothing." The word "without" then modifies
the former term and turns the movement of the thought toward Whit-
sunday itself. The length of the sentence, accentuated by the many
prepositional phrases which it contains, suggests the many holy days
which occur around the year; by concluding with specific reference to
Pentecost, Andrewes' sentence draws attention to the feast which gives
all the others meaning. Moreover, by starting with the vague "we
make it" and ending with the specific "we hold holy," Andrewes clearly

implies the responsibility of men to honor appropriately the Holy

Spirit.

See Appendix G for further examples.

136
Long sentences187 are also used to reflect and reinforce Andrewes'

theme of God's great goodness to man. In the first sermon, he describes
what happened immediately after the Spirit's arrival and the far reach-
ing consequences of that event:

Even presently after this, this Spirit, in a few

poor weak and simple instruments, God knoweth,

waxed so full and forcible, as it 'cast down strong

holds, brought into captivity many an exalting

thought,‘ made 'a conquest of the whole world,‘

even then when it was bent fully in main opposi-

tion against it, as it hath set all men in a maze

to consider, how so poor a beginning should grow

to such might, that wisdom and learning, and

might and majesty, and all have stooped unto

it; and all was but God's little 'finger,‘ all

'the breath of His mouth.‘ (III, 119)
Up until the semicolon, this sentence gathers strength and force as
it proceeds. Andrewes separates the subject ("Spirit") from the verb
("waxed") with two phrases: the first by means of a short list of
adjectives affirms the human weaknesses of the apostles; the second
("God knoweth"), because of its parenthetical nature, subtly implies
the complete wisdom of God which is incomprehensible to man. After
the verb "waxed," the preacher sets up a rather complicated compari-
son: the degree of the Spirit's strength is first stressed by the
alliterated terms "full" and "forcible"; then follow rapidly three
parallel clauses ("cast . . . brought . . . made"). The last of
these clauses, which describes the most momentous of the Spirit's
operations, then is modified so as to convey the great power of the
Holy Ghost; this clause ("even . . . It") expands the sentence, there-

by implying the great amount of opposition to the Spirit. The next

clause, one of result, further slows the sentence, particularly by

187See Appendix H for further examples.

137
including the phrase "in a maze" which pictorially conveys a sense of
confusion. Then, the object of what we are "to consider" fills the

rest of this part of the sentence. Especially effective is the way

Andrewes separates each of his important nouns ("wisdom,' "learning,"

"might," "majesty," "all") by the conjunction "and"; doing so slows
down the sentence and gives the reader-auditor time to sense the encom-
passing might of the Holy Spirit. The last word of the list, "all,"
by being the most indefinite, also emphasizes how far-reaching the
power of the Spirit is--even to things which are not named. After
the semicolon, Andrewes explains that "all" these accomplishments are
but tiny parts of God-—on1y His finger and breath. The effect of the
last part of the sentence, then, is to suggest the infinite power of
God.

Andrewes also uses a listing technique188 to suggest the bound-
less goodness of God to man:

The tidings of the Gospel are as well for 'Lydia
the purple seller' as for 'Simon the tanner;' for
'the Areopagite,‘ the judge at Athens, as for

'the jailor' at Philippi; for 'the 'elect lady'

as for widow 'Dorcas;' for the 'lord Treasurer

of Ethiopia' as for 'the beggar at the beauti-

ful gate of the temple;' for 'the household of
Caesar' as for 'the household of Stephanas;' yea
and, if he will, for 'king Agrippa' too. (III, 290)

Have not all experience daily?that God, in dealing
His gifts of nature; outward--beauty, stature,
strength, activeness; inward--wit to apprehend,
memory to retain, judgment to discern, speech

to deliver; that He puts no difference, but
without all respect of 'persons,‘ bestows them

on the child of the mean, as soon as of the
mighty? (III, 331)

That the nation come also to be understood under

188 . . . . . .
This technique 15 Similar to that used in the Easter sermons.

Sf. above, pp. 84-6.

138

the word 'person,‘ no less than the rest; and

none to be respected or accepted of God, for being
in one corner of the sheet, that is, of one

country more than of another; that in Christ neither
Jew nor Gentile, all is one: and the black 'Ethio-
pian' or the white 'Italian;' the 'Areopagite' in
his long robe, or the centurion in his short

mantel, or military habit; all conditions, all
nations, are in all 'persons.‘ (III, 332)

In each of these sentences, the accumulated words reflect the accumu-
lated and endless bounty of God.

According to Andrewes, man should respond to this goodness by
obeying all God's commandments. To urge him to that obedience and

partially to define it, the bishop uses sentences of considerable

length.189 In the first sermon, he points out that the apostles,

though eager for the arrival of the Comforter promised by Christ in
His last charge to them, waited patiently, for Christ had told them,
"It is not for you to know the times or the seasons, which the Father
hath put in his own power" (Acts 1:7):

After which charge given, though at the instant
of His ascending He promised He would send them
the Holy Ghost, yet they did not look for Him the
same afternoon; nor stayed but till the morrow
after Ascension-day; nor, as the Bethulians'
stint was, four or 'five days' at the farthest,
and then waxed weary, and would wait no longer;
but as he willed them to wait, so they did wait;
not five days, but five and five; and so con-
tinued waiting, even usque dum complerentur, till
they were accomplished; and then brake not up
neither, to keep holy-day, but held on their
waiting, holy—days and all. (III, 114-15)

 

Here, the very length of the sentence reflects the long time the apostles
had to wait in accordance with Christ's command. In the first half of
the sentence, the time-words increase in duration from "the same after-

noon" to "the morrow," to "four or 'five days.'" Andrewes implies that

189See Appendix I for further examples.

139

as the length of times increased, so too did their willing obedience.
In the second half of the sentence, the relationship between their wait-
ing and Christ's command is slightly stressed by the alliterated words
"willed" and "wait." By not simply stating "ten days," and by elabor-
ating further with three phrases ("continued . . . accomplished"),
Andrewes extends his sentence, thereby implying again the apostles'
patient obedience. The word "then" in the last segment of the sen-
tence, followed by the verbs "brake not up" and "held on," further
implies their perseverance. Obviously, the long sentence is appro-
priate to Andrewes' theme, for it reflects his message that obedience
over a long period of time is essential. In the fifth sermon, another
long sentence is used to explain that the Holy Spirit aids man in
obeying God:

But if with eye to God I forbear, because in so

doing I shall offend Him and do evil against

the rule of His justice, the reverence and ma-

jesty of His Presence, the awful regard of His

Power, the kind respect of His Bounty and Good-

ness; this now cometh from the Sanctuary,

this wind bloweth from Heaven, this is right

Sanctus indeed. (III, 195)
Here, the opening conditional clause implies clearly that man does not
always "forbear" to sin, that his nature is evil and cannot of its own
accord do good. Then, Andrewes uses a long causal clause to explain
why he should "forbear." He will"offend" and "do evil." What he must
keep in mind are all the attributes of God which Andrewes lists in
phrases which increase in length to suggest the greatness and bene-
volence of God. Man may perceive this greatness because of the opera-
tion of the Holy Spirit which.Andrewes describes in the three concluding

clauses. By using three clauses, the preacher reinforces his message

that man is directly aided by the third member of the trinity.

140
Those who do not forbear, who do not heed the Holy Spirit, are
. . 190 ,
also described and warned in long sentences. In the fifth sermon,
Andrewes describes those men (like the Puritans) who seek to inter-
pret Scripture themselves without relying on the theories and practices

of the ancient church:

That have heard [the Gospel7, and yet take to them-
selves--a Christian liberty they call it, and

that forsooth, humbly, simply, and modestly;

but indeed--an unchristian licentiousness, proudly,
lewdly, and malapertly, to call in question what
they list; and to make queries of that which the
Christian world hath long since resolved and ever
since believed, concerning God, Christ and the
blessed Spirit;--no less matters. (III, 183)

Here, the sentence is lengthened primarily by the adverbs, the second
group of three contrasting the first group, and by the two infini-

tive phrases, of which the second implies great time with the words
"long since" and "ever since." The error is spelled out in some detail
so as to make it an explicit and effective warning.

However, those who do heed the Holy Spirit and follow Christ's
commandments shall achieve eternal life. In the first sermon, Andrewes
describes in a long sentence191 how the Holy Spirit, whom he compares
to the wind, leads man to eternal life:

So doth this [the wind7; it cometh from Heaven, and
it bloweth into the Church, and through and through
it, to fill it with the breath of Heaven; and as

it came from Heaven to the Church, so it shall re-
turn from the Church into Heaven again, per cir-
cuitus suos; and whose sail it hath filled with
that wind, it shall carry with it along per cir-
cuitus suos; even to 'see the goodness of the Lord

in the land of the living,‘ there to live with Him
and His Holy Spirit for ever. (III, 120)

 

 

190Additional examples are in Appendix J.

191Additional examples are in Appendix K.

141
The two parallel clauses ("it cometh from Heaven, and it bloweth into
the Church") create a rhythmic effect which reflects God's harmonious
plan for man. The ubiquitous presence of God and the Spirit is im-

plied by the prepositions ("from," "into,' "through") which suggest
a sense of great space--a sense reinforced by the word "fill." The
rhythm of the opening clauses is repeated ("as it came . . . so it
shall return") and reinforces the echoing circular effect of God's
Spirit moving betwen heaven and earth. This effect is also strength-
ed by the verb tenses: present ("cometh"), past ("came"), and future
("shall return"). Andrewes concludes the sentence with reference to
those who shall return with the Spirit, who shall complete the circle
by living "for ever." The long, rhythmic sentence appropriately re-
flects God's plan for man which guides him through this earth toward
eternal life. In the third sermon, another long sentence carries
Andrewes' message that the Holy Ghost leads man to salvation:

Seeing then we cannot entreat them [Earthly com-

forter§7 to stay with us, and if we could, 'in

the evil day' they could not stead us, but then

fail us soonest when our need is greatest; let

us seek for 'another;' that through sickness,

age and death, may abide with us to all eternity,

and make us abide with Him in endless joy and

comfort. (III, 160)
Here, the movement is from the problems of earthly life to the resol-
ution of all difficulties in heaven. In particular, the three nouns,
"sickness, age and death" are contrasted by "joy," "comfort," and "e-
ternity." The length of the sentence suggests the "endless" nature of

the latter.192

1 2 . . .
9 These sentences are Similar to those Andrewes uses in the

Easter sermons to reinforce his message of the endless life available
tO man. Cf, pp. 94-8 above.

142
Like the Easter sermons, these.for Whitsunday also contain num-

erous examples of Andrewes' use of balance and parallelism.193

In
nearly every instance, whether they are conjunctions, phrases, sentence
openers, clauses, or entire sentences, these structures are organically
suited to what Andrewes is saying. In the eleventh sermon, for example,
this remarkably effective sentence occurs:

So the end of all is-—and mark it well, that the

Spirit may save the flesh, by the spiritualizing

it; not, the flesh destroy the Spirit, by carnaliz-

ing it; not, the flesh weigh down the Spirit to

earth hither, but the Spirit lift up the flesh

thither to Heaven, whence it came. (III, 311)
Within the noun clause (introduced by the word "that") are four
parallel clauses. The first makes a positive statement; the second
denies that the contrary is true; the third also is negative; the
fourth, positive. Hence, emphasis falls on the opening and closing
clauses. The balance stresses the polar epposites: "save" and "hea-
ven." The balanced contrast effectively and rhymthmically argues for
the power of the Holy Spirit. Surroundingvthese balanced clauses are
references to heaven (“the end" and "whence"). What this arrange-
ment suggests is that the Spirit who came from and will return to God
counteracts man's sinful nature while He exists on earth.194 A sim-
ilar account of the relationship between the Holy Spirit and man occurs
in the fourth sermon:

Unless we be joined to Him, as well as He to us;

as He to us by our flesh, so we to Him by His Spirit;

nothing is done. The exchange is not perfect, unless
as He taketh our flesh, so He give us His Spirit;

193Appendix L contains additional examples.

194Webber observes ("Celebration," p. 342) that "Andrewes likes to
build his clauses in such a way that they look and feel the same at
beginning and end--another means of paying attention to words as some-
thing more than signs of things."

143

as He carrieth up that to Heaven, so He send this
down into earth. (III, 170)

What Andrewes argues for here is the need for a "perfect" exchange
between the Spirit and human flesh; hence, he uses three perfectly
balanced phrases, structured by correlative conjunctions ("as . . .
so"). Repetition of the conditional word "unless" also stresses man's
responsibility to fulfill the condition, to join the Spirit in a per-
fect exchange.

Sometimes, Andrewes uses a series of parallel sentences whose
parallelism is emphasized by verbal repetitions to convey this relation-
ship. In the third sermon, he writes:

And sure, of all the times in our life, when we

settle ourselves to prepare thitherwards, we are
in best terms of disposition to covenant with

Him. For if ever we be in state of love toward

Him, or toward one another, then it is. If ever

troubled in spirit, that we have not kept His

commandments better, then it is. If ever in a

vowed purpose and preparation better to look to

it, then it is. Then therefore of all times

most likely to gain interest in the promise,

when we are best in case, and come nearest to

be able to plead the condition. (III, 161)
Andrewes here exhorts his congregation to participate in the Eucharist
which is "the seal of the new covenant" (III, 161) between God and
man. His prose reflects his concern with time and condition, both
of which converge in the sacrament. The parallel conditional clauses
reinforce Andrewes' idea that only when man acts--when he loves, re-
grets, or resolves--does he enter into true communion with God. The
clauses are arranged climactically in terms of increasing responsi-
IxLlity and difficulty: from love of God and fellow man to personal

arflcnowledgement of sin to the "vowed" intention to avoid error. To

StrWEss that man meets these conditions when he participates in the

144
Holy Supper, Andrewes ends each sentence with the brief clause "then
it is." The repeated time-word, "then," specifies when the condition,

or the "ever" is met--that is, in the Eucharist. In the fifth sermon,

3,195

based on Acts 30:1- Andrewes uses parallel sentence openers to

present evidence of the Holy Ghost's existence to those who are willing
to accept only Christ:

Or if ever they had heard of our Saviour Christ,
St. Paul might have sent them to His conception,
where they should have heard the angel say,
Spiritus Sanctus superveniet in_te, to the Bless-
ed Virgin. To Christ's baptism, where He came
upon Christ in a visible shape. To His promise

so often iterate, of sending them 'the Holy
Ghost.‘ To His caveat, 'not to sin against the
Holy Ghost' in any wise; it was a high and hei-
nous offence, it could not be remitted. (III, 184)

 

The first sentence, with the phrase "to His conception" prepares for
the series of parallel opening phrases in the next three sentences. By
indicating place and by being arranged in chronological order, the
prepositional phrases give the effect of piling up evidence for the
existence of the Spirit.

Andrewes also uses parallel sentences to describe the relation-
ship among the three members of the trinity and each of their roles in
the salvation of man. In the sixth sermon, for example, he uses three
periods, almost perfectly balanced, to describe this:

'It is He that hath made us, and not we ourselves'--
God the Father. It is He That hath redeemed us, and
not we ourselves--God the Son. And it is He that
hath sealed us, and not we ourselves--God the Holy

Ghost. (III, 211)

Each sentence opens by asserting an essential fact--creation,

195 .
"And it came to pass, &c. that Paul came to Ephesus, and found

there certain Disciples,/And said unto them, Have ye received the Holy
Ghost since ye believed? And they said unto him, we have not so much
as heard whether there be an Holy Ghost./And he said unto them, Unto
what were ye then baptized? And then said, Unto John's baptism."

145

redemption, and signification. Repetition of the phrase "not we our-
selves" asserts man's total dependency upon God. By concluding each
sentence with reference to a different person, each of whom is defined
as "God,' Andrewes emphasizes the "one in essence, three in person"
concept. What the parallelism accomplishes here is to reflect the
equal roles of each member of the trinity in His relationship to man.
In the thirteenth sermon, four parallel sentences describe the inter-
action of the Spirit with Christ:

When He came as Jesus, the Spirit conceived Him.

When He came as Christ, the Spirit annointed

Him. When He came in water at His baptism, the

Spirit was there; 'came down in the shape of a

dove, rest, abode on Him.‘ When He came in blood

at His Passion, there too: it was 'the eternal

Spirit of God, by which He offered Himself with-

out spot unto God.‘ (III, 354)
Here, each of the Opening dependent clauses specifies different ap-
pearances and roles of Christ; each of the independent clauses de-
scribes the Spirit's essential operations on Him. The structure
of each sentence clearly reinforces Andrewes' theme that all of Christ's
deeds are "sealed" only by the testimony of the Holy Ghost. That
man likewise is dependent upon the Spirit is asserted in this sen-
tence from the fourth sermon:

If we be in doubt, He is able to resolve us; if

perplexed, to advise and to guide; if we know not

how, to frame our petition for us; if we know

not, to teach; if we forget, to remember us, and

not only one use, as we fancy, if we be out of

heart, to comfort us. (III, 176)
What these parallel clauses express is Andrewes' conviction that no
matter how troubled men may be, the Holy Ghost can and does resolve
each of their difficulties.

In these Whitsunday sermons, then, Andrewes uses both the long,

often balanced, sentences which are characteristic of the Easter sermons

146
and the brief, elliptical ones which are so common in the Christmas

sermons. Sometimes (for example, when describing God's many blessings

and the functions of the Holy Spirit), he uses both types to describe

the same idea. Both types, it seems, are essential for conveying the

difficult, abstract idea of the Holy Spirit whom man can sense but not

visualize. The short ones imply Andrewes' implicit faith in the Spirit;

the longer ones, particularly those with parallelism, demonstrate his

conscious effort to enrich that faith by offering a fuller explanation

of it.

Peculiar to the Pentecostal sermons, however, is Andrewes' use

of triads. Whereas in the Easter sermons, doublets or paired terms are

employed to assert Christ's dual nature, man's choices, Christian act-
ivities, and the basis of man's hope for eternal life, in the Whitsun-
day sermons, triads are used to describe the trinity, the Holy Spirit,
man's need for the Spirit and his duties toward Him, and the resulting

benefits to man. The organic appropriateness of these devices is

obvious: the Easter sermons thematically depend upon belief in Christ's

dual nature, so Andrewes uses doublets; the Whitsunday sermons proclaim

the third member of the trinity, so he employs triads.

The theological basis for this stylistic device lies in Andrewes'

conviction that "absolute necessity it is; in both the main principal

works of the Deity all three Persons co-operate, and have their concur-

rence" (III, 169). . Clearly, this is an expression of the idea that

"God is one in essence, three in person"; according to Andrewes, this is

a "matter of faith" (III, 155). It is a "Blessed Trinity" which con-
sists of "l- The Spirit: 2. He, Whose the Spirit--Domini; 3. He, on

Whom the Spirit, super Mg" (III, 284) . Each person has a particular

function: " 'His Son He gave to be our price, His Spirit to be our

-..—n. -_‘__a

147

comfort, Himself he keepeth to be our everlasting reward" (III, 162) .

Again, in the eleventh sermon, Andrewes describes the trinity: "l. guis,

3. a Quo; the Father by the Son, or the Son from the Father,

2. Quid,
if

pouring out the Holy Ghost" (III, 307) . Each member is essential,

man is to be saved: "At the ordering of it in Heaven, three there were,

'the 1. Father, the 2. Word, and 3. the Spirit; ' that the whole Trinity

might be equally interested in the accomplishment of the work of our

salvation, and it pass through all their hands" (III, 353-4) . Each

appeared at Christ's baptism: "The Father in the voice, the Son in

the flood, the Holy Ghost in the shape of a dove" (III, 188, 242) .

Each is metaphorically described as light: "For 'perfect; ' so 'per-
fect' a thing is the light, as God Himself is said to be 'light.' His

'the true light that lightened

Son our Saviour, to be light of lights,

every one that cometh into the world.’ His Spirit, 'light'--so is

our collect: 'God Which as upon this day hast taught the hearts of

Thy faithful people, by sending them the light of Thy Holy Spirit'"

(III, 370). The Bible relates three instances of the three members

meeting together: "1. Once before, are these Three known thus solemnly

to have met; at the creating of the world. 2. Once again, at the

Baptism of Christ, the new creating it. 3. And here now the third
at the Baptism of the Church with the Holy Ghost" (III, 380).

time,

 

Just as the seraphims cry "Sanctus, Sanctus, Sanctus"

so the preacher uses three adjectives to modify the term "trinity".

"we adore the holy, blessed, and glorious Trinity" (III, 379) .

Andrewes ' thematic emphasis, however, in these sermons is on the

Holy Ghost. Because of His position in the trinity, Andrewes uses a

variety of triads to describe Him and present evidence of His existence.

"union, love, and love-knot" (III, 113), "love itself, the

He is the

...—----“—

148

essential love, and love-knot" (III, 147, 238), and the "Spirit of

strength . . . of comfort . . . of love" (III, 139). He is "best fitted,

made remeable, and best exhibited to us who consist of both [body and

spirij" (III, 162) . "Three things," Andrewes asserts, may be said of

His Pentecostal appearance in contrast to His other manifestations:

"1. that of all the three comings, first, it is the most proper. For

most kindly it is for the Spirit to be inspired . . . 2. Then the most

effectual it is. For in both the other, the dove, and the tongues, the

Spirit did but come, but light upon them. In this ltcomes, not upon

them, but even into them intrinsically . . . 3. And last it is of the

greatest use. Both the other were but for once: baptism but once for

every one; the tongues but once for all. This is toties gloties;

so oft as we sin, and that is oft enough, we need it" (III, 262) . A

Christian knows of His existence, for "at the heart it [the Spirit? will

beat, at the mouth it will breathe, at the pulse, it will be felt"

(III, 192). His three material forms, related by Scripture, also argue

for His existence: "1. Of 'a dove;' 2. Of breath; 3. Of 'cloven tongues.‘

From the Father as a 'dove; ' from the Son as breath; from both as

’cloven tongues'--the very cleft shewing they came from two" (III, 264) .
Scripture also relates that "It did hover and hatch and make fruitful

the waters" (III, 274) . His coming to man is known "by the stirring up

in us spiritual motions, holy purposes and desires" (III, 356). His

"best known" by the "vital actions" of "breath," "speech,"

358) .

life is
and "work" (III, 357) which "bear witness that He is so" (III,

And unlike other spirits which may be "philosophical, politic, moral,"

He is "theological, religious, holy" (III, 196).

Man's need for this third member of the trinity is likewise

surnah'q.‘ gang;

149

expressed in triads. Only the Spirit can minister to him when he finds

"the heart troubled, the mind oppressed, the spirit wounded" (III, 159) .

But not until he has "removed 1. pride, 2. lust, and 3. malice" can

he "invite the Spirit" (III, 197) . Without faith, man is a spiritual

prisoner: "There is captivity there, wherein men are held in slavery

under sin and Satan . . . 2. There is a prison too . . . a prison there

3. There are chains

is then of the soul, no less than of the body . .
too;--that also is the sinner's case, he is even 'tied with chains of

his own sins'" (III, 293) . And "'rotten, corrupt, obscene communica-

tion'" (III, 358) spews forth from an unregenerate sinner's mouth.
But the repentant sinner who turns toward God, who is baptized

in "1. water, 2. blood, and 3. the Spirit" which form a "Trinity be-

(III, 248), may receive all the

neath . . . to answer to that above"

blessings of God. In turn, he has certain obligations to fulfill.

These duties are characteristically related in triads. Andrewes con-

cludes the first sermon by exhorting his congregation to use "1. Pray-

er, 2. the Word, 3. the Sacraments" (III, 128). On Pentecost, man

is to "regard the Feast, or the Person, or the office of Him to Whom

we hold the Feast" (III, 148) . His reaction to the Spirit must differ

from his response to God and Christ, for it is sufficient to hear of

and believe in them. But of the Holy Ghost, "to hear of Him or be-

ieve in Him, will not serve, but we are to receive Him too" (III, 182) .

iristians ' good works, "if they come not from within, from our hearts,

om His true fear in our hearts" (III, 383) are not acceptable. Their

>rks of righteousness" consist of "l. 'alms,‘ 2. 'prayer,‘ and 3. 'fast-

r' " (III, .338) . These, Andrewes associates with "the three oblations

the Magi, first fruits of the Gentiles, there in the Gospel, as the

150

2. 'incense,‘ that is

Fathers allow then: 1. 'Gold,‘ that is for 'alms;'
'prayer;' and 3. 'myrrh, ' bitter myrrh, for works of mortification"
(III, 338). Everyone is "to find himself with gift, in a calling,
(III, 383), and there are three specific charges involved

about a work"
with each: "1. In the gifts. We are not to rake them up but to stir them

up and make them burn. 2. In the calling. We are not to be ashamed

of it, but to profess it manifestly, as he did, Non as pudet Evangelii.

 

3. In the work. We are not to work inward, in a back room, but to
(III, 398). The

open our shop, set out our wares and utter them"

church itself is to consist of "l. Presbyteri, to teach; 2. Diaconi,

to help; 3. Episcopi, to govern" (III, 388).
For Christians who fulfill these duties, all the benefits of God,

expressed in triads, are available. The Holy Ghost comes unto them

"either as the Spirit of Truth, lightening us with some new knowledge;
or, as the Spirit of holiness, reviving in us some virtue or grace; or,

as the Comforter, manifesting to us some inward contentment, or joy

in the Holy Ghost" (III, 128) . The three persons of the trinity are

actively involved in God's plan for the salvation of man: "1. One pray-

ing; 2. the other prayed to; 3. the third prayed for. l. Filius orans;
2. Pater donans; 3. Spiritus consolans. 'The Son praying; the Father
the Spirit comforting'" (III, 155) . And the Spirit comes

granting;
(III, 156). They receive

"to teach, 'sanctify' and comfort them"
" 'The grace of Christ our Lord," 'the love of God' His Father; communio,
For the believer,

and 'the fellowship of the Holy Ghost'" (III, 186) .
it is a "full, perfect, plenary redemption indeed" (III, 209). Christ
speaks to the believer: "enter into my rest, my glory, my joy" (III,

210) and gives to him "some Apostles, some Prophets, some Evangelists"

151
(III, 233) so that he may know "love, joy, peace" (III, 239). The
Gospel of Christ allows a believer to be "a whole man," to "see the light
again,“ and to go "abroad into the wide world" (III, 296). It is, more-
over, a Gospel for all men, "no person, calling, country except to"
(III, 332). All may pass "through three hands: 1. God's, as men:
water notes the creation; the Heavens are of water, and if they, the
rest. God's as men; 2. Christ's as Christian men—-blood notes the redemp-
tion; 3. and the Spirit's, as spiritual men, which pertains to all"
(III, 354). And all may know "the glory, the joys, the crown of Heaven"
(III, 367).

Obviously, it is inevitable that Andrewes use triads to describe
the trinity. That he also employs the construction to convey his major
themes supports the thesis that he is a conscious stylist. Because
the third member of the trinity and the Christian's relationship to
Him are his subject, the triads focus attention on the Spirit and man's
need to believe in Him,

Andrewes' choice of diction likewise mirrors his desire to har-
monize the elusive concept of a spiritual comforter with the supposedly
rational world of man which insists upon proof for everything. By
means of word-play,196 the preacher resolves this apparent conflict,
for his wit appeals to man's reason and to his awareness that certain
ideas, like the words which express them, possess a depth of meaning

196Only rarely does Andrewes slip into stylistically precious
prose in these sermons: "Christ would yield to yield them a reason of
His departure" (III, 166); "This is the benefit that fell at this time;
and for this that fell on the time, the time itself it fell on us, and
cannot be but acceptable" (III, 323); "How shall we then make faith

of our faith?" (III, 345); "He [the Spirit] it is That is the principal
witness, and principally to be regarded" (III, 355).

 

 

 

 

In

w}

re

152

beyond their literal sense.

The simplest type of word-play in these sermons is repetition.
In the third sermon, Andrewes reiterates the word "if" again and again:
"'If ye love Me.‘ 'Love‘ is not so fit here, as 'if' is unfitting. For
'if' is as if there were some if, some doubt in the matter; whereof,
God forbid there should be any. It would be without 'if.‘ Thus rather:
'forasmuch as you love Me, keep my,‘ &c." (III, 148). Here, repetition
of the conditional word sounds the necessity of man's meeting his obli-
gation to his covenant with God. And by juxtaposing "if" with "unfitting,"
the short "i" sound of both words echoes Andrewes' insistence that the
condition of loving Christ must be fulfilled. In the seventh sermon,

he repeats the word "overcome“ in order to underline the significance of

Christ's victory over sin and death: "Bis vincit qui victus vincit;

 

'being overcome to overcome is twice to overcome,‘ for so he overcomes
his overcomers, and that is a double victory" (III, 224). This use of
repetition is particularly effective, for it involves one of the basic
paradoxes of Christianity: Christ conquered by being conquered; He

died so that death itself would die. By playing upon the passive (being
"overcome") and active ("to overcome") meanings of the verb, Andrewes
alludes to two basic truths concerning Christ's death: by being passive
in the hands of men, He was active in making salvation possible. The
repetition also accentuates the difference between Christ and His per-
secutors: they are described by the noun ("overcomers"); He with the
verb, thereby suggesting that His action (the power to redeem) continues
while they remained fixed (and damned). In the tenth sermon, he uses
repetition to emphasize the relationship between Christ and the Holy

Spirit: "If the Spirit send Christ, He will send Him with the best

153
sending; and the best sending is to be sent with a message of good
news; the best, and the best welcome" (III, 290). The word "send"
underlines the conscious intent of the Spirit and Christ's part in

God's total plan; "best," applied to both "sending" and to "good

news, stresses the perfection of that plan. The word "coming" is

repeated frequently in the ninth and tenth sermons:

Ever, as upon this day, somewhat we are to speak
of the Holy Ghost and of His coming. And this
also, here, is a coming of the Holy Ghost. And
not a coming only, but a coming in a type or form,
by the sense to be perceived; and so suits well
with the coming of this day. For so this day

He came. Three such comings there were in all.
(III , 261)

And the coming of the Spirit, in the text here
upon Christ, was the cause of the coming of the
Spirit, this day, upon the Apostles. From this
coming upon Him, came the coming upon them.
(III, 281)

Obviously, he repeats the word to emphasize the arrival of the Holy
Spirit, the phenomenon of His appearance and to insist upon his
congregation's acceptance (their own "coming" to understand) of
the fact.

More subtle than repetition of a term is Andrewes' play upon

the phonological similarity of words.197 In the seventh sermon,

197Examples of such word-play abound: 'men may "take notice of

Him by His effects; and of his greatness, by the greatness of His
effects" (III, 205); "And, if 'every good giving and every perfect
gift,‘ what giving so good, or what gift so perfect, as the Gift
of Gifts, this day's gift, the gift of the Holy Ghost?" (III, 361);
"this 'gift' is both 'good' and perfect--so good, as it is $2 bonis
optimum, 'of all goods the best;' and of all perfects, the most
absolutely perfect, the gift of perfection or perfection of all
the gifts of God" (III, 362); "But then receive we cannot, unless
first we hear; hear that there is one to receive, or ever we re-
ceive Him. First, notice of His being; and then, sense of His
receiving. And indeed, the hearing of Him is a way to His re-
ceiving; for though not every one that hears receives, yet none
receives but he hears first" (III, 182).

154

for example, he states that those who believe in the Holy Spirit
are "Filled with His gifts He, full all; that is, all the compass
of the earth full of His fulness" (III, 237). A sense of the Spirit's
being complete, infinite, and omniscient is conveyed here by the
play upon “full" which, in its different grammatical forms (partici-
ple, adjective, and noun), argues for the wholeness of the Spirit
which entirely imbues man. By playing on the similar sound of
"except" and "accept" in the twelfth sermon, Andrewes asserts that
good works alone are not sufficient for salvation which is possible
only because of God's grace: "Except He could, to our fear and works
both, and so is not bound; but accept He will though of His grace
and goodness" (III, 327); "For the continual dropping of our cor-
ruption upon the web of our well-doing strains it so as, if he
would stand straining them, He that now doth accept them, might
justly except to them, for many exceptions there lie against them"
(III, 341).

To argue that Christ had to leave earth in order for the Spirit
to arrive, Andrewes states: "If it be so expedient He come, Christ
I trust is not impedient, but He may come" (III, 171). Obviously,
the similar sounds of the words suggest the necessary union of the two
evrnrts. Moreover, examination of the Latin roots of the two terms
:reveals.how closely related these events were: the Latin verb expedio
Inearm; to disentangle; impedio means to entangle. Hence, the sound as
well as the meaning of the words implies that Christ had to free
Ithmself'from earth so that the Spirit could free man from sin. He
does so by combining the qualities of "effluence and effusion, influence
auui infusion" (III, 306): that these words "stand together well e-

nough" (III, 306) is reflected in their repeated sounds. The result

155

is "the descending of His Spirit" and "the ascending of our flesh"
(III, 108). He gives us "ease in our disease of the mind" (III, 160).

Believers are to respond not with "provocation" but with "invoca-
tion" (III, 320) to God. Proper acceptance of God produces in them
"neither scammoniate, tormenting the conscience; nor yet opiate, stupify-
ing it, and making it senseless" (III, 353). Here, the similar sounds
reflect equally bad results; this similarity is further reinforced by
both terms' referring to plants--one of which is used as a cathartic,
the other as a narcotic. Christians' good works are to be "ingenuous,"
not "ingenious" (III, 194); the difference, Andrewes explains, is often
imperceptible (reflected by the exchange of only one vowel for another)
but significant, for the former type are "free proceeding" (III, 194)
and constant while the latter "flow freely" (III, 194). True worship
consists of both "outward celebration" and "inward participation"
(III, 129); the similar sounds reinforce Andrewes' belief that both are
necessary. During the sacrament of baptism, "we bless, no less than
with the rest" (III, 187) with the Holy Spirit's name. The repeated
sound here reflects the Spirit's position in the trinity. In the ninth
sermon, Andrewes succinctly describes the interaction of the Holy
Spirit with man as he worships: "Accipite, agrees well with breath.
For that is received, we open our mouths and draw it in; our systole
to meet with His diastole" (III, 272). Moreover, the choice of terms,
which refer to the rhythmic contraction and dilation of the heart,
suggests the vital, life-giving force of the Holy Spirit. The near-
rhyme of two words in the tenth sermon reminds man that a return to
innocence, to eternal life is available to him: "For if for the ter-
restrial Paradise by the flood destroyed we have a celestial, we have

our own again, I trow, with advantage" (III, 297).

156
Content is also reinforced by Andrewes' use of modulation, the

process of turning one word into another by playing upon the sound

effects of both. For example, in the first sermon, he states that
"'God [isj manifested in the flesh.' 1. In the former, by the union of
His Son; 2. In the latter, by the communion of His blessed Spirit"
(III, 109). Later, he observes that the apostles were "not only 'of
one mind,‘ that is unanimity, but also 'in one place' too, that is,
uniformity. Both 'in the unity of the Spirit' . . . that former,
unanimity; this latter, longanimity" (III, 114). In the tenth sermon,
he describes true believers: "So submit we do, in sign that submit we
must; that not only mission, but submission is a sign of one truly

called to this business" (III, 289). Each case, Andrewes modulates

one word into another in order to elaborate and modify his message.198

198Though not part of word-play, Andrewes also exploits the phono-
logical aspects of prose by employing alliteration and onomatopoeia.
Sometimes he uses alliteration to lay heavy stress on what will happen
'UD unregenerate man: "And oh, the thraldom and misery the poor soul is
in, that is thus held and hurried under the servitude of sin and Satan"
(III, 228). More frequently, he employs it to emphasize the positive
themes of Pentecost: Christ "truly performed" and "stands bound to
‘pray, and praying to procure them a 'Comforter'" (III, 146). Christ's
departure is not to be grieved, for it "is not positive or actual
gpiece of service, of pains or of peril, only a privative of disservice,
as they call it" (III, 203). The Spirit should arrive in "state"
IMith a."solemn set, sensible descending of it" (III, 116), and men
should await Him.with "continuance and constancy" and be "staid and
steady, without stirring or starting aside" (III, 125). In return, man
Imill be "more capable" and "more curable" (III, 293). The best example
<xf¢onomatopoeia occurs in the ninth sermon when Andrewes describes the
‘visirnn of Elijah (from I Kings 19:11-12): "There came first 'a boisterous
vfliirlwind,' such an one as they wish for--but no God there. After it,
a rattling 'earthquake;' and after it, crackling flashes of fire:--
(Rmd was in none of them all. Then came a soft still voice: there comes
Ckxi" (III, 267). Here, the sounds of the words "bositerous," "rattling,"
and.'%:rackling" suggest their meanings in onomotopoetic effects. These
hartfli, rough.sounds obviously contrast with the "soft still voice" of
(kxi. Another example occurs in the sixth sermon in which the repeated
"jjng" sound stresses the constant and continuing benefits of the Holy
Spirij: to man: "The grace reproving and checking them within . . . 'the
vdJui against them,‘ not suffering them to go into Asia or Musia . . .

157

Another type of word-play occurs in these sermons also. With,
it, Andrewes exploits the simultaneous meanings of words in order to
convey the richness of his subject. For instance, he concludes the
fourteenth sermon with this sentence: "Which.[the Holy Spiri§7 descents
from on high, from the 'Father of lights,‘ there in the tongues of
light, light on us, to give us knowledge, a gift proportioned to light,
and to give us comfort, a gift proportioned to light; by faith, to
lighten, by grace to stablish our hearts" (III, 376). In its different
forms and meanings, the term "light" reflects the truth of God ("Father
of lights"), the clarity or vividness of the Holy Spirit's manifesta-
tion to man ("tongues of light"), and the Spirit's ability to affect
men ("light on us") by giving them knowledge and making their earthly
lives easier ("lighten"). The second sermon opens with this sentence:
"This day hold we holy to the Holy Ghost, by Whom all holy days, per-
sons, and things, are made holy" (III, 130). Here, the play is on
"holy"; "we hold holy" means we keep Whitsunday sacred and we dedicate
it completely ("wholly") to the Spirit. Both "holy" and "wholly" derive
from the Old English hal_meaning healthy: hence, men are made completely
holy or spiritually healthy by the Spirit. Perhaps no other example
more effectively demonstrates Andrewes' effort to reconcile verbally
the miraculous acts of God with the reason of man.

Spiritus efflans, 'the wind with them,‘ guiding them,‘ and giving
them a good pass 'into all truth.‘ The grace, teaching them what they
knew not, and calling to their minds that they did know and have for-
got. And so, spiritus difflans, 'blowing away and scattering;' as
it were, the mists of error and forgetfulness. The grace, quickening
them and stirring them up when they grow dull, and even becalmed.

The grace, inspiring and indicting their requests, when they know not
‘what or how to pray. The Spirit breathing, and 'shedding abroad His

love in their hearts;' . . . and last, the Spirit 'sealing' them an
assurance of their estates to come" (III, 207).

 

 

158

Like these types of word-play, paradox is an arresting device
used to make ideas memorable, and in Andrewes"prose, to support his
theme. The device itself, of course, has Biblical authority: "He that
findeth his life shall lose it: and he that loseth his life for my
sake shall find it" (Matthew 10:39); "But many that are first shall
be last; and the last shall be first" (Matthew 19:30); "And whosoever
of you will be the chiefest, shall be servant of all" (Mark 10:44).

The salvation of man, Andrewes explains, depends upon Christ's
victory over sin and death. He "overcomes his overcomers" (III, 224),
and "'led captivity captive'" (III, 236); "they that bound Him as pri-
soner, He looses their captivity" (III, 236). Understanding of each of
these paradoxes depends upon acceptance of the dual nature of Christ.
As a man, He was made a prisoner and put to death; as God, He frees
all prisoners from sin and death. The necessity for Christ's leaving
earth is explained in a similarly paradoxical way by Andrewes' use of
analogy: "we see oftentime the case so standeth even in regard of
this life, that from some it is good their meat be taken, and yet is
meat the stay of their life; that from some it is good their blood
be taken, yet blood is nature's treasure, and that holdeth us in life;
that from some light be taken, in some disease of the eye, yet is light
the comfort of this life" (III, 172). His purpose here is to demon-
strate that the "corporal presence" of Christ, which "could have been
evident but in once place, to have comforted some one of them" (III,
172), had to be succeeded by the Spirit who could be "present with them
all and with every one, by Himself, as filling the compass of the
whole world" (III, 172). The paradoxes convey Andrewes' theme that God

is both human and divine, both visible and invisible.

159

This use of paradox is particularly appropriate in these Whit-
sunday sermons, for in them Andrewes is dealing with a concept which
is itself basically paradoxica1--the simultaneous oneness and multipli—
city of God. The fifteenth sermon contains one of his most elaborate
explanations of the concept: “So by 'God' is intended the Father, the
first Person; by 'Lord' the Son, the second; by 'the Spirit' the third,
the usual term or title of the Holy Ghost, all the Bible through. These
three as in Trinity of persons here distinct, so in Unity of essence
one and the same. For though to each of these Three there is allowed
a 'the same;' yet come to the Deity, and they are not three 'the
sames' but one the 'same;' one and the same Godhead, to be blessed
for ever" (III, 380). What man must believe in is God; what he must
try to understand is how each of the distinct persons in the Godhead
functions in terms of his salvation. Of the Holy Ghost in parti-
cular, Andrewes states that "'God is a Spirit' and God hath 'a Spirit'"
(III, 204); He is both "'of God,‘ but 'God' also" (III, 206). And
when he describes the different manifestations of the Holy Spirit,
Andrewes turns to paradoxes. In the eleventh sermon, based on John

20:22,199

Andrewes dwells on the "breath" breathed on the disciples

by Christ, which is the "symbolum" (III, 261) of the Spirit. It is like
air, "the most bodiless body that is" (III, 265). The terms suggest
that although the Spirit has no tangible form, He nonetheless has a
forming and shaping power on man. Later in the same sermon, the
preacher urges a sense of the greatness of this "breath" which is only

air: "one would think.[i§7 too feeble; as indeed, what feeble thing

is there in man than it? the more feeble, the more fit to manifest

199
"And when He had said that, He breathed on them, and said unto

them, Receive the Holy Ghost."

160
His strength by. For, as weak in appearance as it is, by it were great
things brought to pass" (III, 268). Here, the paradoxes convey the
significance of the Spirit‘s being both a separate entity and God, and
of His being part of both the natural and supernatural realms.
Andrewes also refers again and again to the paradox of the "fortu~

200 that He

nate fall." Though Christ declares that "it is expedient"
leave earth, the result of His doing so is that "we fall into sin" (III,
173) and that hardly appears to be desirable. Andrewes speculates:
"Good, that I have been in trouble, for 'before I was troubled, I went
wrong;' but not good for any, to fall into sin" (III, 174), and he
responds, "yes indeed" (III, 174). His explanation is that when men
fall into sin, "their faces may be filled with shame, and they by
that confusion learn to walk with more humility . . . for He [the
Spirit? cometh to none, rests on none, 'giveth grace to' none, but 'the
humble'" (III, 174). Their captivity by sin "fell out to prove our
felicity" (III, 230), for by becoming "Christ‘s prisoners," they are
"restored to the 'liberty of the sons of God'" (III, 230). Each
heart must be broken by repentance "or ever it be whole" (III, 295).
Man must learn that "the way not to fear [death7 is to fear [His
name7" (III, 336). What Andrewes suggests, then, is that even man's
fall from grace has worked for the greater glory of God by providing
Him with the opportunity of sending His Son and His Spirit to man.

These themes of man's fall, his redemption, and the Holy Spirit's
operation in God's divine plan are also reinforced by Andrewes'
figurative language. His sources for these figures in the Whitsunday

sermons do not differ radically from those of the Christmas and Easter

200From John 16:7, text of the fourth sermon.

161

sermons. Nature, animals, human positions, the human body, the world
of commerce, inanimate objects, and travel all pictorially convey his
Pentecostal message.

By metaphorically describing the goodness of God in terms of
rain and sun, Andrewes asserts that those who believe in God may re-
ceive His grace: "And if His care extend to all men, and He make 'His
rain to fall and His sun to shine upon the evil and unkind,’ shall He
not bring the 'rain of His word,‘ as Moses calls it, to fall on them,
and make His 'Sun of righteousness,‘ as Malachi calls it, to 'arise
upon them that fear Him'" (III, 326). By comparing God's gifts to the
two natural elements, Andrewes implies that the "second book of revela-
tion" (the natural world) is part of God's universal plan for man's
salvation. He goes on to identify the "Sun of righteousness" as a
member of God's family, thereby using the sun/son pun which conveys the
beauty, warmth, and permanence of Christ. The "second book" also
reveals man's responsibility toward God. In the first sermon, Andrewes
explains Chrysostom's view that just as harvest time begins at Easter
when the "first fruits" are offered to the Lord, so at Pentecost, God,
as "Lord of the Harvest" continues the harvest: "That as under the
law, at this feast, they first put their sickle to the corn-—harvest,
in that climate, beginning with them in this month-~the first fruits
whereof they offered at Easter, and was called therefore by them

festum messis; in like sort we see that this very day, the Lord of

 

the harvest so disposing it Who not long before 'lifting up His eyes
and looking on the regions round about saw them white and ready to
the harvest,’ His first workmen, the Apostles, did put in their first

sickle into the great harvest, cujus ager est mundus, 'whereof the

162
world is the field,l and the several furrows of it, 'all the nations
under Heaven.‘ On the feast of Pentecost . . . because then began
the great spiritual harvest" (III, 111). The believer, then, is God's
workman in this world who garners the faithful by preparing them for
the Holy Spirit's arrival, which is described in terms of seasons and

times of the day:

The time of the year was this time, in the spring,
the fairest and best part of it. The time of

the month, the third day; (so they deduce from the
fifteenth day, the day of the Passover, and so
fifty days, it will so fall out by calculation:)
that is the beginning of the month. The time of
the day: it was before 'the third hour,‘ that is
nine of the clock in the morning plainly. So

it was still prime. These teach us, it would be
in our prime, the time of health and strength,
when we lay the grounds of our comfort; not

to tarry till the frost and snow of our life,
'till the evil days come, and the years approach,
whereof we shall say, we have no pleasure in
them.‘ He in the spring, we in the end of the
year. He in the beginning of the month, we in
the last quarter; nay, even pridie calendas. He
before nine in the morning; we not till after
nine at night. If we will keep time with Him,

we know what His time is of Sending. (III, 178)

 

Andrewes extends these figures of seasons and times by referring
to the "fruits" of the Holy Spirit by which "are the scions planted"
(III, 233). Here, he suggests that believers will have many spiritual
descendants in whom the Holy Spirit dwells, and "of His fruits the very
first is love. And the fruit is as the tree is" (III, 238). The
figure suggests a great bond between earth and heaven which is formed
by love and which grows "if the fruits of His Spirit be found in us"
(III, 238). Men are to acknowledge this bond through the Eucharist,
the "breaking of bread" which "represeneth unto us perfect unity in the
many grains kneaded into 'one loaf,‘ and the many grapes pressed into

one cup" (III, 128). In the sacrament, many believers are brought

163

"as so many grapes in a cluster, so many grains in a pomegranate"
(III, 362). In it is to be found "a handfull of good grain" which is
better than "ten load" of "husk or chaff" (III, 274). By comparing men
and the Spirit to fruits of the earth and by observing that man's union
with God takes place in the Eucharist which employs such fruits, Andrewes
evokes "from the seasons of agriculture . . . the seasons of redemp—-
tion"201

Unless man achieves this harmony with God and His world, nature
will become distorted: "For these tongues of Heaven thus despised, Heaven
shall shew itself displeased too; the lights of Heaven, as it were, for
a time put out, for contempt of the heavenly light this day kindled.
'The sun dark,‘ as if he hid his face; 'the moon red as blood,‘ as if
she blushed at our great want of regard in this, a point so nearly con-
cerning us" (III, 317). Without meditation and communion with God,
"as fast as the seed is sown, it is picked up by the fowls again" (III,
199). He will find only false comforters"as Job found his friends,
like winter-brooks, full of rain in winter, when no need of it, when
it rains continually; but in summer, when need is, not a drop in them"
(III, 159). Lacking constancy and faith, a sinner will "vanish like
'the cloud,' dry away like 'the dew' of morning" (III, 194). Such men
insist upon a great, blustering spirit: "No river they, but the great
Euphrates, that runs with a huge noise" (III, 167-8). The believer,
however, must turn to the softly running waters of Shiloh, commended by
the Prophets "and to them Christ sends us, and it is they, when all is
done, whose 'streams shall make glad the City of God'" (III, 268).

Clearly, Andrewes' figure here conveys a sense that his congregation

ZOlBethell, p. 57.

164
may learn God's ways from nature, and that they, as part of the natural

world, may grow upward toward God and eternal life.

Other figures drawn from the natural world likewise reflect Andrewes'

analogical view of his universe. Light, "from the smallest spark to
the greatest beam" (III, 373), is associated with God, the "Father of
lights," and with all good, including the Holy Spirit Whose arrival
"kindled such a light in the world on this day, as to this day is not
put out, nor shall ever be to the world's end" (III, 361). Believers
love "the light, would 'come to the light,‘ would be 'made manifest,‘

. . . that they might be searched with lanterns; to have the secrets,
the hidden corners of their hearts looked into, that 'the Father of
lights' would grant them so to be“ (III, 370). Wind, of course, is

the form taken by the Holy Spirit in His first appearance to the disci-
ples. Andrewes uses it in a metaphorical way as well. It is a
"'mighty wind'" with which the apostles are "'filled'" (III, 135). It
has the capacity to control evil, for it may "allay in us some unnatural
heat of some distempered desire in us to evil" (III, 128). It has the
power to forgive sin:

For as there be two proceedings in the wind, and
according to them two powers observed by Elihu;
forth of the south, a wind to melt and dissolve;
out of the north, a wind to dispel and drive
away: and as in the wind of our breath there is
flatus, a 'blast,‘ which is cooler, and which
blows away; and halitus, 'a breath,‘ that is warm,
and by the temperate, moist, heat, dissolves;
answerable to these, there is in this breath of
Christ a double power conferred, and both for

the remission of sins; and that, in two senses,
set down by St. John. 1. The one of 22 peccetis,
astringent, to keep men from sin, and so remissio
peccandi; 2. the other, siquis autem peccaverit,
'but if any do sin,‘ to loose men from it, and so
remissio peccati. (III, 266-7)

 

Because the soil of sin "is so baked on men, they so hard frozen in

165
the dregs of it, our wind cannot dissolve it" (III, 269), fire is also
necessary. Andrewes' metaphorical use of the elements is also based
upon the Spirit's appearance in "tongues cloven as they had been of
fire" (Acts 2:3). Hence, he compares the Spirit's permanent-effect
on men to branding: "Not only like the sparks before which will make
a man stir for the present, but leaving an impression, such an one
as iron red-hot leaveth in vessels of wood; a fire-mark never to be
got out more" (III, 126). Like light, fire is a force for good;
it may "kindle in us some luke-warm, or some key-cold affection in
us to good" (III, 128). The act of preaching, of spreading the
Gospel, is also expressed "by the type of fire"; it is "the lighting
of one torch by another, that so it [the Wor§7 might pass from man to
man, till all were lightened" (III, 131). The believer is obligated,
then, to lead others to faith, "'to blow them' and make them burn, as
is used to be done to fire; and as is to be done to the fiery tongues
of this day: else you will have but a blaze of them; and all else, but
Cinders, cold and comfortless gear, God knows" (III, 385).

Like the elements, animals also are employed to portray figura—
tively Andrewes' view of the natural world revealing God's harmonious
plan. Some animals are conventionally used to describe Christ and
the Holy Spirit; other specimens represent man's innate evil; still
others demonstrate the type of behavior a Christian should or should
not exhibit.

Most conventional are those figures which depict Christ as a lamb
and the Holy Spirit as a dove; both, of course, are drawn from the
Bible. Christ "was slain, not only as the lamb was, but even when

[Passover7 the lamb was slain" (III, 111); Christ "died a lamb"

166
(III, 229). Man may become a member of the "Lamb's choir" (III, 337),
if he fears God, for Christ's message is not only for "the lost sheep
of Israel" but also for "all the stray sheep in all the mountains of
the world" (III, 135). The figure of Christ as a lamb suggests His
humility, innocence, and sacrificial qualities. But Andrewes also
depicts Him as a lion to suggest His great strength: "Died a lamb, but
rose a lion, and took on like a lion indeed; 'broke up the gates of
death,‘ and made the gates of brass fly in sunder; trod on the serpent's
head and all to bruised it; 'came upon him, took from him his armour
wherein he trusted, and divided his spoils'" (III, 229). Animals also
suggest Christ's two natures, for He lived on earth like a "worm in
the dust," but He ascended to heaven as "an eagle in the clouds" (III,
223). The Holy Spirit is described as a dove, for He "was Himself
'humble and meek,‘ like a dove, and willeth us to learn that lesson
of Him, as that which will make us meet to receive the dove which He
received, whose qualities are like His, of 'a meek and quiet spirit;'
which howsoever the world reckon of it, is with God a thing much set
by" (III, 196—7). His "silver feathers" represent "peace, sincerity,
patience, and innocency" (III, 253). These figures, drawn from the
animal world, obviously imply the good and desirable qualities of
Christ and the Holy Spirit.

In contrast, Andrewes also uses animals to portray man's bestiality,
his sinful nature. In the eighth sermon, he is particularly critical
of the Jesuits:202 "that Jesuits they may be, but Christians sure, they

202As Welsby points out (p. 138), Andrewes expressed the popular
and official view that the Gunpowder Plot was sanctioned by the Jesuits.

Even in 1615, ten years after the plot, when he preached this sermon,
Andrewes seized the opportunity to inveigh against the Catholics.

167
are none. No dove's eye, fox-eyed they; not silver-white feathers, but

party-coloured; no gemitus columbae, but rugitis ursi; not the bill or

 

 

foot of a dove, but the beak and claws of a vulture; no spirit of the
olive-branch, but the spirit of the bramble, from whose root went out
fire to set all the forest on a flame" (III, 254). Those, like the
Roman Catholics, who believe in the priest's ability to forgive sins,
"lie at His [thrist'g7 veins continually like horse-leeches, so as if
it were possible they would not leave a drop of blood in Him" (III,
351). Those who refuse to respond to Christ's message are "deaf adders"
(III, 389). Adders, leeches, and foxes are, then, creatures which
suggest to Andrewes evil qualities which the Christian should eschew.
From animals men may learn how to act in a Christian manner.
They are not "to reflect upon ourselves, to look like swans into our
own bosoms" (III, 368) nor to complain, "to groan like bears" (III,
252), nor to "look down to the ground then, as swine to the acorns
they find lying there, and never once up to the tree they came from"
(III, 375). They are to remember that their redemption is not of their
own doing, that "we spin it not out of ourselves, as the spider doth
her web" (III, 211, 384). And they are to recall that everything in
this world comes from God: "He that made the elephant, made the ant;
He that the eagle, the fly; He that the most glorious Angel in Heaven,
the poorest worm that creeps on the earth. So He That shall give us
the kingdom of Heaven, He it is That gives us every piece of bread
and meat, and puts us to acknowledge it, in one and the same prayer

making us to sue for regnum Tuum, and for panem nostrum" (III, 368).

 

 

For Andrewes, the "second book of revelation" is an important

source of figurative language. By drawing his figures from the seasons,

168
agriculture, theelements, and the animal world, he implies the vast-
ness of God's creation in which all things work to His glory and the
importance of the lessons man may learn from nature.

Man is part of this plan; consequently, Andrewes also employs
figures which compare Christ and man to different types of human beings.
Christ, for example, is the "bridegroom" for whom men must seek oil
(III, 147);203 they are "the children of the Bride-chamber" (III, 158,
164). This figure, of course, alludes to the familiar metaphor of
Christ as the bridegroom who will consummate His marriage when His
bride, the church, is gathered into eternal life. Love, tenderness,
and concern are suggested by the figure as is man's responsibility
to prepare for the final day when his "oil" will be needed. Christ's
healing powers are implied by Andrewes' figure of Him as a physician.
He is "a physician of the heart, one that can cure a broken heart"
(III, 283). Unlike human physicians who "can cure parts less princi-
pal, broken arms or legs, or limbs out of joint," He is "good at a
broken heart" (III, 291). "Christ's dispensatory" (III, 294) contains
the "cordial physio" (III, 297) which is the very-abiding Holy Spirit.
His cure is permanent, even unto eternal life: "The cure begins with
ligature, the most proper cure for fractures, or aught that is broken.
Nay, in wounds and all, as appeareth by the Samaritan. The flux is
so stayed, which, if it continue running on us still, in vain talk
we of any healing. It is not begun till that stay and run no longer.
The sin that Christ cures He binds up, He stays--to begin with. If
He cover sin, it is with a plaister. He covers and cures together,

both under one" (III, 295). The figure suggests not only the healing

20393;. Matthew 25:9.

169
powers of Christ but it also implies that man must look to his spirit-
ual as well as his physical health.

Man's need for Christ is most effectively conveyed by Andrewes'
figure of the sinner as a prisoner. In the sixth sermon, he uses an
analogy between a king's pardoning and releasing a prisoner and Christ's
passion and judgment day:

1. One day, when concerning a prisoner, a condemned
man, it is graciously said by his Majesty, he shall
not die. 2. Another, when this is put under seal,
and brought to the prison for his release; and
possibly, a good distance between these.

I know, all counted as good as done, when the
money is paid, or the word spoken; but the prison-
er 1ieth by it still, and the possession is out
of our hands till the second day cometh; so that
is 'the day of redemption' consummate.

And even so stands it with us. 'The ransom'
was paid down, the sentence reversed, the day of
His Passion. The putting us in possession, the
perfect setting us free, that hath another
day not yet come. For out of possession we
are as yet, and uh. a kind of prison we are still.
The first day, the Good-Friday. But Himself
tells us of another day after that, the day of
His second appearing; and when that comes, then
He bids us 'lift up our heads' and look up
cheerfully, for then 'our redemption draws
nigh,‘ is even hard at hand; that is our full,
perfect, plenary redemption indeed. And till
that come, . . . we 'groan' still, as subject
to vanity and corruption; our prison-irons as it
were, and all the creatures together with us
do the like. (III, 209)

Christ's ascent into heaven involves "opening the gaol, and letting

the prisoners go free" (III, 282).204 In the eleventh sermon, Andrewes

explicitly compares sinners and prisoners: "There is captivity there,
wherein men are held in slavery under sin and Satan ... . a prison

there is then of the soul, no less than of the body. . . . There are

204
Andrewes goes on to compare this releasing of prisoners to

the way kings celebrate their coronations by a similar act. Obviously,

James would have appreciated the implied comparison between himself and
Christ.

170

chains too;--that also is the sinner's case, he is even 'tied with
chains of his own sins,‘ saith Solomon, with 'the bonds of iniquity,‘
St. Peter; which 'bonds' are they, David thanks God for breaking in
sunder" (III, 293). This figure suggests the confinement and oppression
of all who are "captives to Satan" (III, 234). The figure of the pri-
soner is also used, however, to describe believers. These are "pri—
soners to Christ" (III, 234); "prisoners justly we were" (III, 229)
to Christ. Yet this captivity is different, for it is "so happy as
no man can be happy if he be not thus taken prisoner by Christ" (III,
230). Paradoxically, then, this captivity "is the only way to enjoy
true liberty" (III, 230). With this liberty comes membership in the
household of God; without it, man are not "sons, but 'cast out, with
the evil servant into utter darkness'" (III, 259).

The sense of familial relationship is developed figuratively in
the eighth sermon:

'Enemies' we were. Now are we no enemies, but in
league with Him, in 'the new' league or 'covenant,‘
never to be altered as the former was. 2. So may
we be, and yet 'strangers' still. Nay 2. no 'strang-
ers,‘ but naturalized now, and of 'the commonwealth
of Israel.‘ 3. And that may we be too, and yet for-
eigners though, and no citizens, without the franchise.
Yes, 3. now enfranchised also, and 'citizens with
the Saints.‘ 4. Well though of the city, not of

the family though. Yes, 4. Domestici Dei, 'of His
very household,‘ now. 5. Of His household? so we
may, and yet be but servants there. Nay, 5. no
'servants' now, but 'sons,' by virtue of this

22 gg Filius. So many degrees do we pass, ere we
come to this Filius. Go forward now. 6. All

sons are not beloved--Ham was not. Sons and be-
loved sons, a new degree, a sixth. 7. And yet
again, all we love we take not pleasure in. Even
beloved sons often sometime, and so please not.

The father, in the fifteenth chapter after, loved
his wild riotous son but too well; yet small
pleasure took he in him or his courses. But
complacitum est, the seventh, that makes up all;

a son, a beloved son, his father's delight and

joy, there is no degree higher. And such are we

 

 

171

by baptism made to God in Christ, through 'the renew-
ing of the Holy Ghost.‘ (III, 257—8)

Here, the ascending order of the figures reflects the "great change"
(III, 258) in man's estate which is brought about by Christ and the
Holy Spirit.

Like figures drawn from different categories of human existence,
those taken from parts of the human body carry Andrewes' message. In
the first sermon, he explains that "the seat of the tongue is in the
head, and the 'Head of the Church' is Christ. The native place of
heat, the quality in us answering to this fire, is the heart, and the
Heart of the Church is the Holy Ghost" (III, 124). The figures imply
that as the head and heart are both necessary to sustain life, so Christ
and the Holy Spirit are both essential for man's spiritual and eternal
life. Later, in the same sermon, he states that prayer, the Word, and
the sacraments "be every one of them as an artery to convey the Spirit
into us" (III, 128). The figure of the artery suggests that the three
elements are absolutely required for conveying the life-giving fluid,
faith, to man's heart. Christ, because He became part of the human
race and "put upon Him the transgressions of us all" (III, 246) is
able to save all men. His ability to do so is figuratively described
in the eighth sermon: "A part He is, and parts there be that in some
case undertake for the whole; as the arm, to be let blood for all the
body. And 'it came to pass,‘ that such a part He was; He undertook for
us" (III, 246). In the twelfth sermon, Andrewes compares faith to the
physical relationship between the heart and lungs: "The heart in the
body is so full of heat, it would stifle itself and us soon, were it
not God hath provided the lungs to give it cool air, to keep it from

stifling. Semblably in the soul, faith is full of spirit, ready enough

172

of itself to take an unkind heat, save that fear is by God ordained to
cool it and keep it in temper, to awake our care still, and see it sleep
not in security" (III, 336). And in the fifteenth sermon, he uses the
division of labor among the four bodily humors to illustrate the need
for a division of labor within the church:

Take the natural body for example, wherein the

spirit, blood, choler, and other humours are to

keep and contain themselves, to hold every one

in his own proper vessel; as blood in the veins,

choler in the gall. And if once they be out of

them, the blood out of the vein makes an apostume;

the choler out of the gall makes a jaundice all

over the body. Believe it, this is an evil sick-

ness under the sun, that the division of works is

not kept more strictly. They are divided according

to the callings; every work is not for every calling.

For then what needs any dividing? But as the

calling is, so are the works to be; every one to

intend his own, wherein it is presumed his

skill lies, and not to busy himself with others.

(III, 392)
In each of these cases, the figure suggests that if man can appreciate
the remarkable workings of his own body, then he can begin to compre-
hend the vastness of God's concern for His entire creation.

Another way Andrewes makes his Pentecostal themes immediately
comprehensible to his congregation is by drawing figures of speech
from legal transactions. Christ, for example, "will outbid all" (III,
149) for man's love; He is a "purchaser" whose "price" was death on
the cross--"His blood . . . was the price that cleared our estates
from all former bargains and sales" (III, 209), and whose "purchase"
is the souls of men (III, 169); "He sued by word" for man's redemp-
tion, and "his suit . . . [tag7 not faint or cold, but earnest and
instant" (III, 156). Christ's suit is essential for without it man

will be judged before God's "tribunal seat of justice" and not before

"the throne of grace [fihicfi7 is the higher court" (III, 152). The

173
Holy Spirit is the "principal witness" in that court and in the court

here on earth: "a Witness in both courts, admitted ad_jus testis in

 

both, for His special credit in both; the medius terminus as it were

 

between Heaven and earth, between God and man" (III, 355). The
relationship between the Spirit and Christ is also portrayed figura-
tively: "the very will of a testator, when it is sealed, is still in
suspense till administration be granted. Christ is the Testator 'of
the New Testament;' 'the administration is the Spirit's.‘ If that come
not, the Testament is to small purpose" (III, 169). In another place
(the sixth sermon), Andrewes reiterates this idea: "Remember, I have
told you heretofore, that Christ without the Holy Ghost is as a deed
without a seal, as a testator without an executor" (III, 211). By
comparing the redemptive process to legal activities, Andrewes strongly
implies that just as man is aware of the temporal laws which govern
him, so he must acknowledge the spiritual ones which bind him eternally.
This attempt to exemplify spiritual truth by mundane existence
is also apparent in Andrewes' figurative use of inanimate objects.
His most frequent choice is of containers for water. In the eleventh
sermon, God is compared to a "fountain of living water" from which
man is derived; man is part of the water "springing, and raising us with
it whence it came, that is, up to Heaven, up to eternal life" (III,
308, 348). The Holy Spirit is described as a "cistern" (III, 307),
and he who is imbued with Him becomes a "cistern [fihich7 would be
looked to, that it have water store" (III, 137), that he have, in
other words, knowledge of God. "All gifts, offices, works" of the
Holy Spirit return to "the main cistern" (III, 400) which is eternal

life. The bounty and grace of God are figuratively described as

174
conveyed to man through conduit pipes;205 God's largess is "as it were
the running of the conduits with.wine" (III, 231); a pastor is to be
a "conduit of grace" (III, 276); the "Sacraments, the keys, are unto
others the conduits of grace" (III, 278). In the fourteenth sermon,
Andrewes uses the three figures together to describe the trinity:
"The Father, the Fountain, the Son, the Cistern; the Holy Ghost the
Conduit-pipe, or pipes rather (for they are many) by and through
which they are derived down to us" (III, 362). Mundane as the figure
drawn from a waterworks system is, it nevertheless suggests that the
"water of life" (III, 307) flows into man's life, thereby making
salvation possible.

Before arriving at eternal life, man has to travel through this
world. This passage is figuratively described by Andrewes in appro-
priate metaphors. Earthly life is "but a passage of entry" (III, 250)
in which man moves toward a "state of grace [thich7 is the perfection
of this life" and to "go on still forward is the perfection of a
traveller, to draw still nearer and nearer to his journey's end"

(III, 367). He passes through a "gate of Hope" (III, 308) which was
opened by Christ's incarnation. Christ is "the door" to salvation

"of which door the Holy Ghost is 'the porter'" (III, 388). Throughout
this journey, God is constantly with man on the "ship that moves"

(III, 374), carrying him toward the "port" (III, 400) of eternal life.

205 Egg p. 69 above for other uses of this figure.

CHAPTER V: THE ASH-WEDNESDAY, LENT, AND GOOD FRIDAY SERMONS

Between 1598 and 1623, Andrewes preached seven Ash—Wednesday
sermons on repentance and fasting before Elizabeth and later James
at Whitehall and Richmond; an eighth sermon was prepared in 1624 but
not delivered. In these sermons, he urges his congregation to enter
the Lenten season with contrition for sin, manifested by abstinence,
and to seek God through prayer in order to prepare for the blessings
of Easter. A tone of urgency prevails throughout these sermons as
Andrewes exhorts, cajoles, and argues with his auditors to deny them-
selves and to fast, an act which is prescribed "not only by way of
regimen to keep the body low, that it may be a less mellow soil for
the sins of the flesh, for this pertaineth to the former part so to
prevent sin to come, but awards it as a chastisement for sin already
past" (I, 367). Though repentance and fasting may and should be
practiced often, Lent, Andrewes urges, is a time when these are
specifically required by the church in accordance with Old Testament
law and New Testament teaching and the early church of the Fathers:206

So that where the Church for this day, otherwise

than her custom is on other days, hath sorted us
an Epistle out of the Old Testament, and a Gospel

206Thoughhe is dogmatic in his insistence upon fasting, Andrewes
is moderate in delineating what abstinence involves. In the fifth ser-
mon, for example, he explains that the church, "a tender indulgent
.Mother" (I, 394), prescribes that no flesh is to be eaten but fish is
allowed, that only one meal need be abridged, and that the fast should
endure only "as near vesperam as we may" (I, 394-5).

175

 

176

out of the New, (both use to be out of the New)

she did it for this end, to shew that fasting

hath the wings of both Cherubins to cover it;

both Testaments, Old and New; Joel for the one,

Christ for the other. (I, 380)
The forty days before Easter are appropriate for corporate self-
denial so that "all being restored and all prepared by it, we may of
all hands celebrate that high day . . . for Easter and Lent stand
upon one base, both stand and fall together" (I, 394). In these Ash-
Wednesday sermons, his characteristic stylistic devices of word-play,
mingled long and short sentences, and figurative language, all appear.
These may be dealt with briefly, for with only eight sermons, discern-
ible patterns of such techniques are not clearly manifested. However,
what is discernible in these sermons is Andrewes' tone of urgency,
his insistence that men repent and fast now; his method of creating
this tone may best be observed by examining this style in those passages
in which he eloquently presents man's need for God and the way he must
seek Him.

In general throughout these sermons, Andrewes employs long sen-
tences207 to create a sense of man's multitudinous sins and to reflect
his continuing need for repentance. Man's failure to commit himself
fully to devotion and regret for sin is described in the first part
of this sentence from the fifth sermon:

We feel this or we feel nothing, that dull is our
devotion and our prayers full of yawning, when
the brain is thick with the vapour and the heart
pressed down with the charge of the stomach;

and that our devotion and all else is performed,
as-Tertullian saith, pgllentiore mente, and

vivaciore corde, 'our wits more fresh, our spirits
more about us,‘ while we are in virgine salvia

 

 

2079:: also, I, 312, 316, 320, 362, 296—7, 322, 328-9, 379, 434,
336, 348, 350, 352, 252, 368, 381, 390.

177

yet in 'our fasting spittle;' when fasting and
prayer are not asunder but we serve God in both.
(I, 390)

Here, the necessity for fasting is vividly conveyed by terms which

denote atrophied physical and mental sensations--"du11, yawning,"

"thick," "pressed down." What is required is "'our fasting spittle'"
which suggests physical denial so that spirituality may be heightened.
The length of the sentence implies both.man's continuing failure to
devote himself fully to prayer and his ceaseless need to subjugate
his physical to his spiritual self. Not doing so results in God's
wrath being loosed on earth:

For sure it is, that for the transgression of a
people, God suffereth these 'divisions of Reuben'
within; God stirreth up the spirit of Princes
abroad to take peace from the earth, thereby to
chasten men by pairing the growth of their wealth
with this His 'hired razor;' by wasting their
strong men, the hand of the enemies eating them
up; by making widows and fatherless children,

by other like consequents of war. (I, 331)

The clauses and phrases accumulate to detail the many horrors which

fall upon sinful men and nations. The verbals-~"to chasten," "pairing,"

"wasting,' and "eating"--particularly suggest the physical and emotion—

al devastation resulting from transgression of God's commands. Ash-
Wednesday, Andrewes repeatedly asserts, is the time to consider and
reflect upon such sin. In the fourth sermon, he uses a sentence whose
length reflects the extensive meditation required of man:

Stay a little, turn and look back upon our sins
past; it may be, if we could get ourselves to do
it in kind, if set them before us and look

sadly, and not glance over them apace; think of
them not once, but, as Ezekiah did, recogitare,
'think them over and over;' consider the motives,
the base motives, and weigh the circumstances,
the grievous circumstances, and tell over our
many flittings, our often relapsing, our wretched
continuing in them; it would set our sorrow in

 

178

passion, it would bring down some-~some would come;

our bowels would turn, our repentings roll togeth-

er, and lament we would the death of our soul as

we do otherwhile the death of a friend, and for

the unkindness we have shewed to God as for the

unkindness we do that man sheweth us. (I, 369)
The very length of the sentence insists that its meaning be considered
in depth and not simply glanced over. Repetition and listing likewise
contribute to this effect, and the series of action verbs ("turn,"
"roll," "lament") urges man's active rejection of sin.

Whereas Andrewes' long sentences encourage man to contemplate

his many sins, his short, elliptical ones208 demand an immediate change
of behavior and warn of the consequences if man fails to repent of sin.
In the first sermon, for example, he states, "This is the time we allow
God to seek Him in" (I, 317). The abrupt opening clause accentuates
the need for immediate action. In the second sermon, a short sentence
exhorts the congregation: "We must help, and not tempt God" (I, 327).
Later, Andrewes reminds them, "All is as God is, and as He will have
it" (I, 332). Lest they forget how consequential sin is, he states:
"It is then a fall and an error" (I, 342). Such behavior is inexpli-
cable: "Verily, true cause or good reason there is none" (I, 344).

If only man will take account of his weakness, salvation is his: "Do

but this [ask, Quid feci37 onward and more will follow" (I, 347).

 

Moreover, their "secret fast shall have His open reward" (I, 416). By
their brevity, these sentences demand immediate action, the rejection
of sin during the Lenten season which is at hand.

By varying the length of his sentences, Andrewes conveys two

important themes: that man is required to contemplate his sins and

208cr. also: I, 309, 313, 314, 321, 324, 330, 345, 362. 363. 378:

379, 380, 396, 400, 401, 402, 403, 410, 412, 418, 419, 420, 452, 453.

179

deny himself physical pleasure for a considerable length of time and

that he is abruptly to change his ways and turn toward God. Frequently,

Andrewes juxtaposes the two types of sentence to emphasize the close

relationship between these themes:209

Did we hear this word, hear it and regard it
aright, and scire terrorem hunc, 'know the terror
of it,‘ that God hath fearful judgments in store;
even here to meet with us; or howsoever here we
scape He hath there a perpetual judgment behind,
and that so straight as 'the righteous shall
scarce escape it,‘ so heaven as the mightiest
shall not endure it;--and did we regard this one
point we should find a withdrawing time for this
so serious a work; we would say, and say that
God should hear it, 'What have I done?‘ We
would rise, return, repent; and so His whole
complaint should cease. (I, 353)

 

Like his other sermons, these for Ash-Wednesday are character-
ized by Andrewes' word-play. In most cases, such play is used to
explicate the theme in a witty fashion. One type plays with simul-
taneous meanings of words. When criticizing man's determination to
repent but his failure to do so, for example, Andrewes states: "Re-
turn we will, that we will, but are still to seek for our season"
(I, 352). The vacuity of such a resolve is made apparent by the pun
upon the word "will" serving first as an auxiliary verb which throws
contrition into the future and then as a finite verb in the present
tense which makes the wish a current one; the different grammatical
uses of the word as well as its meaning undercut the worth of such a
resolution. The worthlessness of the wish is further stressed by
the word "still" which rhymes with "will" and means "always" as well
as "motionless." In the fourth sermon, Andrewes pleads, "God help

us, this mourn we can" (I, 370). Here, the word "mourn" clearly

209cr. also I, 317, 331, 333, 362, 380.

180
refers to both the sorrow (the "mourning") men must feel and to the
time ("in this morn" as Andrewes delivers his sermon) during which
they must repent. The term encompasses, then, the urgency of the
preacher's message. A pun likewise asserts the necessity of fasting
which was ordained by God: "He would never have taken these pains but
that He held it worth His pains" (I, 382). The first "pains" is
used almost conversationally to remind man of the trouble taken by
God to describe clearly what fasting involves; the second evokes
memory of Christ's death on the cross, His "pains" suffered for man's
sake. The pun makes it clear that God "pains" himself for men in
little as well as great ways; there is, moreover, a suggestion that
man is to "pain" himself for God. If he doesn't do so, of if he
hypocritically only appears to deny himself, he "makes the fast
loose" (I, 411). Here, the paradox is enriched by Andrewes' pun.
Obviously, that which is "fast," or held tightly, cannot be "loose,"
or have been released; the appearance without the act of self-
denial is meaningless; salvation (being held "fast" by God) without
repentance is truly only damnation (being cut "loose" by God). What
Andrewes wants his congregation to remember is that Lent is "a time
lggt_us as it were by God" (I, 357).

Another type of word-play, also expressive of theme, depends
upon phonological similarity. In the third sermon, for example, Andrewes
condemns men who experience "neither vernal nor hibernal repentance"
(I, 353). In this case, the similarity is due to the etymology of
the terms. Andrewes' use of them vividly suggests that neither spring
nor winter, youth nor age, seems an appropriate time for sinful man

to repent; moreover, his choice of terms implies that the condition of

181
fallen man is contrary to nature. In the fifth sermon, Andrewes
defends fasting from the precepts of both Testaments: "what Joel
imposeth Christ supposeth" (I, 378). The etymological and gram-
matical relationships unite the terms and form the foundation of
the argument. A similar union occurs in this sentence from the
seventh sermon: "As that in Paradise was termed the forbidden fruit,
so may this [tepentance7 as truly the fruit bidden" (I, 418). The
similar terms reflect the relationship between the Old and New Testa-
ment dispensations and suggest that contrite man is in harmony with
nature. In the eighth sermon, Andrewes urges man to seek forgiveness
because "the next degree to innocency is penitency" (I, 436). The
grammatical relationship of the terms accentuates the similarity of
the two states. In each of these examples, Andrewes' play upon the
similar sounds of the words helps convey his message in a witty and
intellectual way.

Although not technically a form of word-play, Andrewes' manipu-
lation of language to create phonological effects is related in that
such efforts often stress his message. Sometimes, he uses sibilant
sounds in rapid succession to hiss out criticism of impenitent men:
"hypocrites, heathens, atheists" (I, 381) spend their time in "passions,
complaints, protestations, apostrophes" (I, 350); for them, "the
devil's only way to rid hypocrisy [is7 by engrossing epicurism" (I,
402). Alliteration is more common. God is "wishing and waiting, and
longing and listening" (I, 346) to hear His people; His commandments
are "lawful and laudable" (I, 377); He provides men with "a precept,
a practice, a promise" (I, 383). Because of "distress, danger, or

death" (I, 308), men in fear turn to God, but they must do so not

182
with a "physical, philosophical, political, but a prophetical, yea
an evangelical fast" (I, 367). In each case, the alliterating terms
are thematically important, and the device itself calls attention to
them.

Figurative language is also used to enrich and reflect theme. Like
the figures of the other sermons, these, for the most part, are con-
ventional. Figures drawn from nature are most common. Typical is
this passage from the opening of the fourth sermon in which Andrewes
explains that Lent is the established, annual occasion for repentance:

So 'it hath seemd good to the Holy Ghost' and

to her [the churcfi7, to order there shall be a

solemn set return once in the year at least. And

reason; for once a year all things turn. And

that once is now at this time, for now at this

time is the turning of the year. In Heaven,

the sun in his equinoctial line, the zodiac and

all the constellations in it, do now turn about

to the first point. The earth and all her plants,

after a dead winter, return to the first and

best season of the year. The creatures, the

fowls of the air, the swallow and the turtle,

and the crane and the stork, 'know their seasons,‘

and make their just return at this time every

year. (I, 357)
Here, the analogical method provides Andrewes with one of his strong-
est arguments; just as all things in nature turn in spring toward
their Creator or their "first point," so too is man to turn toward
God. From the natural world, man may learn how he is to conduct
himself and the type of Christian he is to be. "Repentance is . . .
as a tree with fruit upon it. The tree of God's planting, the fruit
medicinable . . . the fruit of the forbidden tree had envenomed our
nature, the fruit of this tree to expel it, to recover and cure us of
it" (I, 417). Man is to bring forth "fruits of repentance, fruits

growing on a tree called repentance" (I, 435). From the stork, the

swallow, and the crane, he may learn "emblem-wise . . . 1. the mournful

183
bewailing of our life past; 2. 'the breaking off our former sins by
works of mercy;' 3.‘the keeping near this place, the house and altar
of God' 4. the abstinence and watching to be performed during this
time of our return" (I, 352). However, nature turns on unrepentant
man, who is made "‘as stubble before the wind,‘ swept away by water,
and fought by the stars" (I, 336). These nature figures210 are parti-
cularly suited to Andrewes' Lenten message. Ash-Wednesday falls early
in the year, just before spring arrives; Andrewes directs his auditors'
attention to their world, draws most of his figures from it, and uses
them to develop his theme of repentance which is preparation for the
Easter celebration of Christ's birth and the re-birth of man. These
figures, then, are effective in that they are conventional, familiar
ones drawn from Biblical sources and in that they appeal to their
auditors' awareness of the natural world.

Certain figures in these AshrWednesday sermons are similar to
those in other sermons. Human life is compared to a journey, to a
"‘way' it is termed in all writers, both holy and human, yia_m9£2m_
no less than gig pgdgm, the end of this way is to bring us to our end,
to our sovereign good which we call happiness" (I, 360, 317, 361-2).
Andrewes describes human life as a ship (I, 385) and as a vessel which
must be filled (I, 382) and speaks of the "door of hope" (I, 427, 323,
365). The Anglican Church is portrayed in familial terms: "She is
our mother, she hath the power of a mother over us, and a mother hath
power to give laws to her children" (I, 391); the Church is "as a
tender indulgent mother" (I, 384, 357, 392, 393). Again, these are
conventional figures used not to startle a congregation by the preacher's

2109;, also, I, 307, 315, 316, 346, 347, 399, 399—400, 400,
423, 432, 448, 453, 389, 341, 350, 427, 342, 373, 384, 403.

184

witty; elaborate.development of them but to ekae memory of common reli-

gious truths.

One figure used in these sermons, however, would have had topical
relevance to Andrewes' congregation. The second sermon (February 21,
1609) was preached before Elizabeth when the Earl of Essex was about
to set forth to quell the insurrection, excited by Hugh O‘Neil, Earl
of Tyrone, in Ireland. The text was taken from Deuteronomy 23:9:
"When thou goest out with the host against thine enemies, keep thee
then from all wickedness." Not surprisingly, Andrewes uses figures of
warfare drawn from the Bible in this sermon:

For what hath the leading an army to do with for-
bearing of sin? Yet God hath thus sorted them as
we see. Therefore policy of war whereto the former,
and Divinity whereto the latter belongeth, are
not such strangers one to the other, as that the
one must avoid while the other is in place . . .
God Himself, in Whose imperial style so oft pro-
claimed in the Prophets they both meet, 'the

Lord of Hosts,‘ ‘the Holy One of Israel;'--

God, I say, Himself in the great chapter of

war, the twentieth of this book, assigneth an
employment to the Priests as well as the officers
of the camp, even to do that which ere-while was
assayed, to animate the companies in the Lord,
and the power of His might; letting them see the
right of their cause, and how ready God is to
receive the right under the banner and power of
His protection. (I, 326)

Man is to be armed "at all points from hand to foot . . . and arm even
our armour with 'prayer and supplications' . . . 'to arm ourselves with
this mind of ceasing from sin'" (I, 328, 316). These figures function
in two ways: they support the idea that Christian life involves an
active campaign against sin, and they reinforce Andrewes' defense of
war waged by a divinely inspried monarch.

Another, less conventional figure found in these sermons is that

taken from the theater. In the sixth sermon, Andrewes defines the

185
term "hypocrite":

The word hypocrite is neither English nor Latin,
but as a denizen. Originally, it is a known
Greek word, and is in that tongue the ordinary
and proper name for those whom the Latin term
histriones, and we in English 'stage-players;'
such as in disguised attire and hair present
themselves on a stage, and there oft represent
those whom, God knows, they are far from, but
yet outwardly take upon them their persons as
if they were. (I, 406)

 

Shortly thereafter, he warns, "when ye fast, be not like these same
stage-players" (I, 406). Rather than ostentatiously fasting, the
Christian is to do so secretly; his "theatre is the dark" (I, 416).
Though there is no evidence of Andrewes‘ attitude toward Elizabethan
and Jacobean drama, he and his auditors surely would have been familiar
with their contemporary theater. Andrewes' figure serves as a kind of
warning that Christianity cannot simply be acted:

The heathen man long since observed, that Mundus

scena, that in his conceit, 'the world for all

the world was like a stage or theatre,‘ scarce’

a true face in it, all in a manner personate;

and the actions in the world not much unlike to

their acting of their parts in the acts and scenes

of a stage-play; but our Saviour Christ He goes

farther, He tells us here of a stranger matter.

That there want not that make His Church a very

stage, and play with religion, and play religion

and every part of it so carrying themselves in

things pertaining to God as if they had some play

or pageant in hand. (I, 406-07)

What is more peculiar to the style of the Ash-Wednesday sermons
than types of sentences, word-play, and figurative language is the
tone of urgency. This Andrewes accomplishes by specific appeals to
his auditors. He reminds them that theirs is a Godless time: "In which
foul indignity [turning to God only when danger is imminenfi7'our age

is certainly as deep as that [Asaph‘s time referred to in Psalm 78:34,

the text of the first sermofi7“ (I, 306). He repeatedly refers to death

186
and final judgment which.all must face: "our days spend apace, and we
say we will seek; if we will seek, let us once do it indeed" (I, 313).
And lest anyone presume that a "deathrbed" repentance will suffice,
Andrewes warns:

And but even a little before our deaths--and as
little as may be--not till the world have given

us over, then, lo, to come to our quid faciemus?

to ask, 'what we should do?‘ when we are able to

do nothing. And then must one come, and as we call
it, speak comfortably to us, that is, minister to
us a little Divinity laudanum, rather stupefactive
for the present than doing any sound good. (I, 451)

 

The sarcasm in "Divinity laudanum" is biting. To insist that men feel
contrition now during Lent, the preacher uses harsh words and figura—
tive language to humiliate them. In the third sermon, he states: "we
be now gone from men; we be come among beasts . . . to be born a man
and to be matched with beasts, that is our fault, our great fault"
(I, 348-9). He points out that both Testaments (Job 12:7 and Matthew
6:26) direct men to learn from animals how to turn toward God:

This apostrophe thus sending us to beasts and

fowls to school, setting them before us as pat-

terns, setting them over us as tutors, to learn

of them how to carry ourselves, is certainly a

bitter apostrophe, a great upbraiding, to us, a

great aggrieving our sin or our folly, or both.

(I, 349)
Andrewes castigates those who must come before God "abashed and con-
founded in ourselves that for a trifle, a matter of nothing, certain
carats of gain, a few minutes of delight" (I, 367). By observing that
many choose to pray "in choice places where folk may come by and see us
at it, and to be a good deal longer than ordinary, that so we may seem
somewhat singular" (I, 404), Andrewes appeals to each auditor's sense

that he may be guilty of pride and hypocrisy. A similar observation

is made in the sixth sermon:

187

So he can get his countenance well, have the

clouds in his forehead, his eyes somewhat hollow,

certain wrinkles in his cheek, carry his head

like a bull-rush, and look like leaven, all is

well. (I, 409)
In each case, Andrewes explicitly appeals to his congregation's self-
knowledge, to their awareness of their own behavior. By doing so,
he creates an urgent tone which reinforces his theme that all must
repent immediately. Forcefully, he insists that hearing of their sins

is not enough: "In at our ears there goes I know not how many sermons,

and every day more and more if we might have our wills. Infers auribus,

 

into the ears they go, the ear and all filled and even farced with them,
but there the ear is all" (I, 420). In the eighth sermon, he refers

to their prayers as being "full of yawning" (I, 444). By specifically
referring to careless habits of worship, Andrewes forces his congre-
gation to heed his message. He also includes himself in his warning

to repent:

It is I that shall win or lose by it, even the
best thing I have to lose, my soul; He is in no
danger, it is I, the hazard of whose eternal weal
or woe lieth upon it. And yet doth God shew Him-
self sorry for me, and shall not I be sorry for
myself? Doth God thus complain of my sin, and
shall not I be moved to do as much for mine own
sin? . . . Shall these swallows fly over me and
put me in mind of my 'return,‘ and shall not I
heed them? Shall God still in vain hearken for
qpid feci? and shall I never speak that He so fain
would hear? Shall I never once seriously set
before me the judgments of the Lord? (I, 354)

 

Here, the preacher uses a form of ethical persuasion; his "I" is not only
himself, the man of God who is cognizant of his sins, but also the
voice of the entire congregation who must say, "I will rise and return
and submit myself" (I, 354).

This tone of urgency, of insistence that all repent now, becomes

more apparent if an extended passage of Andrewes' prose is examined.

188
A particularly effective one211 occurs in the third sermon when he
persuades his auditors that God will pardon sin if men will only cease
their perpetual rebellion and turn to Him. In the opening sentence,
Andrewes assumes the voice of God as he lists the many ways by which
God acts on men. The tone is majestic here, made so by the incanta-
tory repetition of "my" and the authoritarian ("not to be dissembled,"
"have not") and critical ("you would not") uses of the word "not."
The listing itself suggests the magnaminity of God as do the modifying
terms ("often," "no less often," "more than ordinary") which have an
accumulative effect.

Having assumed the voice of God, Andrewes then becomes the pas-
sionate preacher pleading with his congregation to heed that voice.
Now (from "The two verses" to "therewithal") he refers to God in the
third person ("His," "He") in order to suggest the distance between
himself and God. His series of questions creates a tone of urging,
of impassioned pleading. The word "not" appears in each to reflect
the hardness and denial found in men's hearts. "Will you not? 0,
why will you not?" is especially effective, for the repetition conveys
a sense of the speaker's despair. His authoritative "You have no
reason why you will not" accuses all who cannot answer his questions.

From pleading and accusation, Andrewes softens his tone by becoming
part of his congregation ("we see"). Doing so reveals the piety of
the speaker, his recognition that he too has been guilty of "conceits."
Joining with his auditors allows him to lead them as well as himself
to understanding God's begging them not to sin perpetually. The

effectiveness of Andrewes' manipulating his "voice" in this way cannot

211See Appendix M.

189
be underestimated. The man who speaks in the voice of God and who
as preacher exhorts his auditors is also sinful man aware of his own
short-comings. From the congregation's point of view, one who can
speak as all three is one who must be heeded; if their preacher has
sinned, then surely they must hearken to his counsel.

In the last section of this passage (from "I not hear" to the end),
Andrewes again uses the voice of God. Here his tone becomes gently
insistent. His opening question, followed by the affirmative "Why I
stand," indicates there can be no doubt about God's intentions. He is
steadfast and immovable ("I stand") in His longing for men's repentance
and actively awaiting their contrition. The alliterating verbals
("wishing and waiting, and longing and listening") convey this active
expectation by God. The phrase "two good words" (referring to qgid_
fegi) assures all that, though sinners must make a great effort to
repent, their willingness to do so is immediately perceived by God.

The concluding sentence again creates an urgent tone, for what God de-
sires is "a special thing," and He desires it "more oft" and "more
earnest" than any human being could want anything.

Primarily then by his changes of voice, Andrewes creates an urgent
tone. In turn, God, the preacher, the sinner, and God again, he addresses
the congregation in an effort to persuade them to be contrite. The per-
sonal, subjective, engaged speaker conveys his message not by logic but
by an appeal to his auditors' emotions which cannot help but respond to
a God who longs to hear from them. That response must, of course, be
contrition for sin.

Between 1589 and 1596, Andrewes preached six sermons during Lent;

four were delivered before Elizabeth at Greenwich, St. James, and

190
Hampton Court and two before the Court at Richmond and Greenwich. Reidy
states of them that they "have in common a mellowness and unction which
stamp Andrewes as an utterly earnest preacher."212 Unfortunately from
a spiritual point of view, Andrewes' unction in the first three sermons
is directed as much toward Elizabeth as it is toward God. She is "the
Lord's anointed," "a most gracious sovereign," "from the Holy oil of
whose anointing, as the 'dew of Hermon on Sion,‘ and as Aaron's ointment
upon the shirts of his clothing,‘ there daily droppeth upon this whole
realm pure nard" (II, 56). In the latter three sermons, however, Andrewes'
intent is not so much to glorify an earthly kingdom as it is to remind
his congregation to persevere in well-doing, to consider life eternal,
and to love sincerely all souls.

In these Lenten sermons, short sentences, word-play, and figura-
tive language demonstrate Andrewes‘ conscious manipulation of a prose
style which reflects his message. Examination of an extended passage
from one of these sermons reveals how his prose style supports the
concept that men's lives are part of God‘s plan and that following
Christ is the only way to achieve salvation.

Short sentences are common in these sermons.213 In the third
sermon, for instance, he urges that men not waste any of their goods. He
first uses a long sentence filled with Biblical examples of such waste:

Whereof our times do yield plenteous testimony,

in which Nabal's waste, which being a subject
makes a feast like a king; the Assyrian‘s waste,

in carrying a retinue of four hundred at his heels;

212Reidy, p. 22.

2139;, also, II, 11, 14, 15, 19, 23, 27, 40, 46, 51, 53, 64, 71,
74, 79, 99, 106, 110, 115. Andrewes‘ statement from the fourth ser-

mon concerning the effectiveness of short sentences is quoted in the
concluding chapter.

191

Shallum's waste, in enclosing ourselves in cedar,
and lifting up our gate on high: once for all, I
protest, and desire it may be graciously received,
I do not so much as in thought once aim at the
estate of the highest, whose glory I wish to
match, yea to surpass, 'Solomon in all his
royalty;' but this riotous misspending, where

no need is, hath eaten up our Christian bestowing
where need is. (II, 41)

Immediately a short sentence follows: "Less waste we must have, if

we will have more good works" (II, 41). The effect of the short sen-
tence is striking, for it is a brief, pithy, memorable summary of

the longer sentence and suggestive of how men should guide their lives.
By contrasting "less" with "more" and the alliterative "waste" with

"works,' it provokes awareness of the necessity of doing good works.

In a similar fashion, Andrewes uses a short sentence in the sixth
sermon. A long sentence is used first to describe the many ways by
which men may demonstrate their love for God by loving the souls of

their fellow men:

Verily, they that either, as the Apostle, for
the winning of souls; or for the defence and
safety of souls, many thousands of souls, the
souls of an whole estate, in high and heroical
courage have already passed their impendam; and
are ready to offer themselves every day to imf
pendar, and with that resolute forwardness which
we all see, for it is a case presently in all
our eyes; they that do thus, no good can be
spoken of their love answerable to the desert
of it. (II, 114)

A short sentence follows: "Heavenly it is, and in Heaven to receive
the reward" (II, 114). By briefly stating the promise of eternal
life, Andrewes makes it memorable so that it serves as a constant
reminder of the end of all Christian lives. Like the short sentences
of the Christmas sermons, these suggest possibilities so infinite they

cannot be enumerated.

192

Another way Andrewes attempts to make his themes memorable is
with his characteristic word-play. He urges his congregation to
distribute their goods as a "dispensation," not as a "dissipation"
(II, 401. They have "received from Christ extraordinary mercy, and
are therefore to return more than ordinary duty" (II, 57). The Word of
God, he asserts, "Christ reported and St. Luke recorded" (II, 95).
Total submission of the self to Christ is a way of life both "weary-
ing and wearing" (II, 1051. Without such abnegation, "the body's
unruly affection and infection too" (II, 110) abound. In each instance,
Andrewes plays upon phonological similarities 0f terms in order to
call attention to significant thematic ideas.

Occasionally, he plays upon the simultaneous meanings of words
for the same reason. The first sermon opens with references to David's
singing of Psalms.214 Musical terms occur frequently, and Andrewes
alludes to Augustine's calling the inscription or dedication to God
the "key of every Psalm" (II, 3). The play upon "key" prepares for
each of his major themes in the sermon. As a musical arrangement of
notes, it alludes to spiritual harmony; as a device for opening locks,
it refers to the Bible as the means of opening the way to salvation,
and as a figure of speech, it recalls the keys of God's kingdom.215
Earlier in the same sermon, he urges men to exercise perseverance:
"For if we stand still, by still standing we are meet to be made a

pillar, even to stand still, and never to remove" (II, 74).216 By

214The text is Psalm 75:3: "The earth and all the inhabitants there~
of are dissolved: but I will establish the pillars of it.“

215

‘gf, Matthew 16:19. In context, Andrewes may also have the king-
dom of England in mind; in which case, the key would represent Elizabeth.

216The pillar refers to Lot's wife who was turned into a pillar of
salt.

193
repeating the word "still" and playing upon its meanings of "soundless,"
"motionless," and "always," Andrewes accentuates the deadness and monot-
ony of life without Christ. It is quite likely that he also has the
Greek word stele_meaning "pillar" in mind; if so, the word-play
certainly has thematic value. In the second sermon, Andrewes asserts
that all of Christ's "reducing and right leading and gentle leading"
must "end in an end" (II 14). Though less subtle than the preceding
examples, the word-play here is also effective, for it reminds men of
their deaths toward which they are moving (hence, the verb) and of
Christ, who is the termination (the noun) of that journey. To Andrewes,
all such puns must have seemed appropriate; language like the Christian
life is not static, but ever-changing and reflecting different manifesta-
tions of God.

Another way of reflecting those manifestations is with figurative
language. Again in these sermons, nature, human types and parts of
the body, journeys, and business are the sources from which Andrewes
draws these figures.

Characteristically, nature figures predominate. The inconstant,
wavering Christian is compared to winter brooks which dry, to summer
fruits which putrify, to morning clouds which scatter, and to shallow
rooted corn which withers (II, 68). The anguish expressed in the
seventh, eighth, and ninth verses of Psalm 77 (verse 20 being the text
of the second sermon) he describes as "three great billows" tossing
the Psalmist about "until he cometh to an anchor in the tenth verse"

(II, 16). This technique of describing Biblical passages or events

metaphorically is used again in the second sermon and in the sixth:217

217A similar metaphor occurs in the fifth sermon (II, 80) when

Andrewes compares his text (Luke 26:25) to the cross, both consisting

194

The last verse, if I may so say, of the Deluge

was the rainbow; of the Egyptian bondage was the
Feast of Passover; and even here in this Psalm,
after it hath in the four verses next before

rained and poured down, and lightened and thunder-
ed, and Heaven and earth gone together, there doth
in this verse ensue a calm to God's people. (II, 17)

The thing loved, is the Corinthians' souls. And
as Corinth itself was situate in a narrow land
between two seas, so are they in the verse [2 Cor-
inthians 12:l§7; having on the one side, the sea
of self-love, in the former part; and on the
other, the gulf of unkindness, in the latter.
Through either of which St. Paul maketh a first
and second navigation, if haply he may so adire
Corinthum, gain their souls to Christ, more pre-
cious to him than Corinth itself and all the
wealth of it. (II, 100)

By using metaphor in this way, Andrewes' figures reflect his analogical
View of the universe which reveals God's Word; the Word and nature
illuminate one another, and both instruct man. As in so many sermons,

Andrewes in these Lenten ones employs the familiar Biblical figure

of Christians as the sheep of Christ, the Shepherd's, flock.218 In

this as well as the other nature figures, his prose appeals to his
congregation's sensitivity to the created world and their familiarity
with Biblical language. His references to the elements of nature in

the fourth sermon also suggest the preacher's awareness that his congre-
gation is wealthy, that they know the value of different metals:

The declining of others, which, as Daniel's
image, decay by degrees; from a head of fine

of "two bars or beams so situate, as the one doth quarter the
other." By using the symbol of Christ's passion to conceive pictorially
his text, Andrewes reminds his auditors that their hope of salvation
depends upon Christ's incarnation, death, and resurrection which are
revealed in the Word of God. That this is his intention becomes
evident a few pages later when he states: "These five words [Christ's
in the texfi? are all within the compass of the verse itself, and may
serve every one as a nail to fasten our memory to this cross" (II, 86).

2189;. II, 22, 23, 28.

195
gold fall to a silver breast, and from thence to
loins of brass, and thence to legs of iron, and
last to feet of clay. (II, 63, 74)
The conventional figure demonstrates that just as God's universe con-
tains base metal as well as gold, so too are men false as well as true
to Him.

Figures of familiar human types serve as gentle reminders of
God's concern for men: "as nature hath thought requisite as well the
breasts to bring up, as the womb to bring forth . . . and the phy-
sician as careful of the regiment, and fearful of the recidivation, as
of the disease and cure; so Divinity is respective to both--both to
lay the groundwork surely . . . and to roof it carefully" (II, 62-3).
By alluding to the homey love of a mother and the concern of a phy-
sician for his patient, Andrewes conveys in human terms the love and
concern of God for men. This concern is also pictorially described
in the second sermon in which Andrewes refers to the "good hand" of
God which rewards virtue and the "heavy hand" of God which chastises
men. He then compares the government to a hand:

And a certain resemblance there is between this

government and the hand; for as we see the hand

itself parted into divers fingers, and those

again into sundry joints, for the more convenient

and speedy service thereof; so is the estate of

government, for ease and expedition, branched

into the middle offices, and they again as fingers

into others under them. But the very meanest of

them all, is a joint of some finger of this

hand of God. (II, 30-31)
By choosing an appendage of the human body as his figure, Andrewes
reveals his ability to appeal to that which is common to all. Like
admirable people, the human body itself is an emblem of God's love.

The legal and business figures which Andrewes uses in these ser-

mons also indicate his concern to make his message relevant to his

196
auditors. The rich man who denied Lazarus and spent his wealth on
himself is likened to the "counterpair of a lease, expired" (II, 84),
and his audit when he is called "to account by the writ of £99dg_
rationem" (II, 92) will amount to nothing. Sinful men put "love and
all . . . out to interest" (II, 102) and have made "Port-sale" (II,
112) of it. With these figures, Andrewes reminds his congregation
that at judgment day their lives must be accounted for as precisely
as they themselves have conducted their earthly affairs.

To reinforce his theme that all men must face and prepare for
this final accounting, Andrewes again uses the conventional metaphor
of life as a journey (II, 22). In the fifth sermon, he compares the
two ways of living to the two possibilities awaiting man at death:

First, that as in this life, though but one,

yet there are two diverse estates; so death, though

it be but one neither, hath two several passages;

and through it, as through one and the same city

gate, the honest subject walketh abroad for his

recreation, and the lewd malefactor is carried

out to his execution. (II, 82)
Those who follow Christ will be rewarded with "ye did run well" and
entitled to say, "I have finished my course well" (II, 76). The figura-
tive language reminds man of the transience of human life and its
inevitable progression toward death; moreover, it implies that a choice
of how to make that progress is involved.

Throughout these sermons, Andrewes reiterates the idea that men's
lives are part of a divine plan, that making a decision to follow
Christ results in God's direct influence on the course of each life.

How this conviction is supported by Andrewes' prose may be observed

by examining a passage from the first sermon.219 Primarily by means

219See Appendix N.

197

of syntax and diction, Andrewes creates in this paragraph a tone which
is earnest, persuasive, and argumentative.

He opens with a sentence characterized by two parallel clauses
introduced by correlative conjunctions (”not only . . . but also").
The parallelism reflects God's simultaneous operations in spiritual and
earthly affairs; moreover, the neatly balanced clauses reflect a self-
conscious effort on the speaker's part to assure his auditors that
God's intention for believers is part of a balanced, harmonious plan
which involves both earth and heaven. The "therefore" which opens the
second sentence reinforces the sense of the logical result of aware-
ness of that plan—-a sense which is further confirmed by the lengthy
result construction ("such . . . that") which dominates the sentence.
By delaying the object ("invocation") of the verb "opposeth" with two
phrases, Andrewes suggests the enduring, though delayed, efficacy of
prayer which spans all time. The additive term "and" appropriately
introduces the next sentence in which Andrewes draws upon the New
Testament evidence of Paul to confirm the Old of Moses.) The structure
of his sentence is like the "chamber-beams and stories" he speaks of;

the list ("Princes," "knowledge,' "life," and "salvation") produces a
sense of height; the prepositional phrases yield one of breadth.

Having identified prayer as the "pillar" of this structure, Andrewes

then reviews his "stores“ with a series of result clauses designed to
enforce his argument and assure his congregation. By opening and closing
each of the lists with."Princes" and "salvation," his sentence structure
mirrors the assertion of the first sentence that God and the monarch, the
heavenly and the earthly, are bound together. The fourth sentence

harks back to the second by repeating the word "reckoning." Its frag-

mentary nature reflects the incompleteness of man's redemptive process,

198
his need to pursue Christ continually through prayer. The selection then
closes with an affirmative, reassuring declamatory statement. Like the
first and third sentences, it is diploid in order to reflect the manifes-
tations of God throughout the nation (“Israel") and in the lives of
individual men ("Jacob"). The correlative conjunctions of the second
part of the sentence function like those in the first sentence, and
the repetition of the additive term "and" suggests the continuing
blessings of God to nations and men.

Like his syntax, Andrewes' choice of diction supports his earnest,
persuasive tone. Forceful action verbs ("repelled," "put to flight,"
"opposeth," "strengthen") impel his message forward and convey God's
power. By using the present tense, Andrewes convincingly urges the
continuing might and blessings of God in the lives of dedicated men.

This sense of continuity is likewise reinforced by Andrewes' alliterating
significant terms. In the third sentence, for example, his repetition

of the opening "p" sound ("pillars," "prayer," "princes," "preserved,"
"peace," "practised") reflects his theory of the connections among

God, monarchs, and nations; based upon "prayer" (the predominant word),
such connections yield peace which "prevaileth" both on earth and in
heaven. That such peace is attainable is earnestly conveyed by the
figure of speech which Andrewes employs. The figure of prayer as a
"pillar" evokes a sense of height--of reaching upward toward God--and

of solid, enduring stability.

Before the Court in 1557 and before James at Whitehall and Green-
wich in 1604 and 1605, Andrewes delivered three sermons commemorating
Good Friday. Thematically, they are similar; in each the preacher focuses
on the mental and physical anguish of Christ and the duty of all men to

regard their savior's suffering, take responsibility for it, and be

199
grateful for Christ's love which enables them to hope for eternal life.
In these sermons, more than in any others, Andrewes is passionate and
evocative; desiring that his congregation be more than simply cognizant
of Christ's agony, he fashions a prose style which forces them to parti—
cipate in the Good Friday Passion.

In these sermon, Andrewes chooses "of purpose" (II, 135) to use
long sentences and figurative language to reflect his theme.220 What
is more outstanding, however, is his choice of diction, for by it he
forces his auditors to dwell on the sufferings of Christ and their own
sins.

221

Long sentences are particularly effective in mirroring the

multitudinous sins of man which date all the way back to Adam's fall and
which, but for the intervention of Christ, entitle man to an eternal
life of torment. One such sentence occurs in the second sermon when
Andrewes explains that Christ was moved by love of man to become a
sacrifice:

For when he saw us a sort of forlorn sinners,

non prius natos quam damnatos, 'damned as fast

as born,‘ as being 'by nature children of wrath,‘
and yet still 'heaping up wrath against the day
of wrath,‘ by the errors of our life, till the
time of our passing hence; and then the 'fierce
wrath of God' ready to overwhelm us, and to make
us endure the terror and torments of a never
dying death, another ngn_sicut yet: when I say,
He was in this case, He was moved with compassion
over us and undertook all this for us. (II, 151—2)

 

Here, the condition of mankind is described in four phrases ("non . . .

220 . . . .
Witty word-play, so characteristic of all the other sermons, is

virtually non-existent in these sermons, probably because Andrewes de-
sired to evoke a spontaneous emotional response to the plight of Christ,
not an intellectual consideration of suffering.

221g. also II, 124, 124-5, 136.

200
life"); these drive toward the "time of our passing," which is described
in an adverbial clause expanded by two infinitive phrases to evoke a
sense of the infinite time man will spend in eternity. By accumulating
word upon word to relate the fallen nature of man, Andrewes forces his
auditors to contemplate the wretched, hopeless state of their condition
which reaches back to Adam and forward to "never dying death." Similarly,

he uses long sentences222

to imbue his congregation with a sense of
Christ's lengthy, agonized suffering at the hands of men:

Their shouting and outcries, their harrying of

Him about from Annas to Caiaphas, from him to

Pilate, from Pilate to Herod, and from him

to Pilate again; one while in purple, Pilate's

suit; another while in white; Herod's livery;

nipping Him by the cheeks, and pulling off His

hair; blindfolding Him and buffeting Him; bowing

to Him in derision, and then spitting in His face;--

was as if they had not the Lord of glory, but

some idiot or dizard in hand. (II, 173)
The repeated "from . . . to" construction reflects the "harrying"
Andrewes refers to and accentuates the tedious movement Christ was
forced to engage in. Andrewes' pause to give details about the rulers'
liveries forces a visual image of the scene he paints. Then action is
stressed by the series of verbals ("ripping," "pulling," "blindfolding,"
"buffeting," "bowing," "spitting") which are arranged in increasing
order of the humiliations wrought on Christ. Finally, Andrewes reaches
his verb (“was"), slows down to remind his congregation of Christ's
true position, and then concludes with two derisive terms. By the
length of the sentence, the preacher emphasizes the duration of Christ's
suffering and humiliation and insists that his auditors contemplate how

long this time of anguish must have seemed to Christ. Long sentences

are also used, particularly in the conclusions of each of these sermons,

2229;. also II, 142, 144, 173.

201

to reinforce Andrewes' insistence that his auditors take time to
dwell at length on the meaning of the Passion. This one concludes the
second sermon:

This day therefore, whatsoever business be, to

lay them aside a little; whatsoever our haste,

yet to stay a little, and to spend a few thoughts

in calling to mind and taking to regard what this

day the Son of God did and suffered for us;

and all for this end, that what He was then we

might not be, and what He is now we might be

for ever. (II, 157)
Here, each of the infinitve phrases ("to lay," "to stay," "to spend,"
"to regard") encourages thoughtful, restrainedaction. That Andrewes
used verbals rather than finite verbs here seems particularly appro-
priate. As verbs these same words would suggest action and movement;
as verbals, they imply mental, rather than physical, action. Moreover,
by progressing from "this day" to "for ever," the sentence conveys the
relationship between celebrating Good Friday and eternal life.

Figures of speech likewise reflect Andrewes' theme that cele-
bration of Good Friday is preparation for eternal life. Some are
appealing because of their familiarity. Christ is again compared to
a lamb (II, 133), a guide (II, 160), a loadstone (II, 182), a "heavenly
mirror" (II, 130), and a cleansing fountain (II, 134). His church is
the corner-stone (II, 162), and by believing in Him, man passes through
the "gate of hope" (II, 153). These are homely, Biblical figures em-
ployed to comfort and reassure those who are truly involved in the
Passion that God's promise of eternal life is confirmed by His sacred
Word.

Other figures, often equally familiar, more directly support

Andrewes' theme. In the second sermon, Andrewes compares Christ to

a tree "whose leaves and whose fruit are all beaten off quite, and

202

itself bare and naked both of the one and of the other" (II, 145). Leaves
are equated with "all human comforts and regards" (II, 145) of which
Christ was entirely bereft. The disciples, "the greenest leaves and
likest to hang on, and to give Him some shade," also fall away. Even
the "true fruit of the Vine" (II, 146), divine consolation, was denied
Christ by God's having forsaken Him. This figure of Christ as a naked
tree functions in two thematic ways: it is a reminder that the entire
natural world as well as human nature were radically altered by Christ's
death, and it reinforces the picture of Christ on the cross by describing
Him in terms of the cross itself, the tree being the symbol of shameful
death. In both the first and third sermons, Andrewes uses the Psalmaic
figure of Christ as the morning hart:

For, in the very front or inscription of this Psalm,

our Saviour Christ is compared cervo matutino, 'to

the morning hart;' that is, a hart roused early in

the morning, as from His very birth He was by

Herod, hunted and chased all His life long, and

this day brought to His end, and, as the poor deer,

stricken and pierced through side, heart, and all;

which is it we are here willed to behold. (II,
120, 167. The source is Psalm 22.)

 

The figure is thematically suitable for it conveys a picture of a gentle,
beautiful Christ harassed and killed by men. Moreover, it occasions
one of Andrewes' rare puns in these sermons; by playing upon hart-heart,
he emphasizes the cruelty of Christ's death and reminds his auditors
that they may be called upon to suffer for their faith. This reminder
to his congregation that they must be actively involved in Christ's pas-
sion is also supported by Andrewes' frequent use of the journey motif.
Like the Apostle Paul in Hebrews 12:1, Andrewes compares their profession
of faith to the Olympic games:

This our profession he expresseth in the former

verse in the terms of a race or game, borrowing
his similitude from the games of Olympus. For

203

from those games, famous then over all the world,

and by terms from them taken, it was common to

all writers of that age, both holy and human, to

set forth, as in the running the laborious course,

so in the prize of it, the glorious reward of a

virtuous life. (II, 159)
Believers are to run and "faint not" (II, 161), to be inspired by Christ's
love which "strengthenZé? our weak knees" (II, 164), to proceed with
"not any slow but a swift motion " (II, 180), and to practice good
works, of which each is "a step toward the end of our race" (II, 182).
For the faithful at the end of the race, a "crown" is waiting (II,
162) and a place next to God's throne "where to sit is the fulness of
our desire, the end of our race, omnia in omnibus; and farther we
cannot go" (II, 184). This figure of life as a race is particularly
appropriate in these Good Friday sermons, for Andrewes' purpose in them
is to concentrate on Christ's death, thereby reminding his auditors of
their own approaching deaths and their need to consider how they may
achieve eternal life.

More evocative than these figures of speech, however, is Andrewes'
choice of diction in these sermons. His vocabulary is unusually force—
ful and effective, selected so as to portray as vividly as possible the
sin of man which carried out Christ's humiliating death and made it
necessary.

In this passage from the second sermon, Andrewes portrays the suffer—
ing of Christ:

Our very eye will soon tell us no place was left
in His body, where He might be smitten and was
not. His skin and flesh rent with the whips and
scourges, His hands and feet wounded with the
nails, His head with the thorns, His very heart
with the spear-point; all His senses, all His
parts laden with whatsoever wit or malice could

invent. His blessed body given as an anvil to
be beaten upon with.the violent hands of those

204

barbarous miscreants, till they brought Him
into this case of §i_fuerit‘siCut. (II, 143)

 

Here, the nouns are vivid, concrete, and particular; rather than simply
referring to instruments of torture, Andrewes names them so that they
and their uses may be visualized and vicariously experienced. The verbs
are powerful and suggest great force. The contrast between Christ and
His persecutors is accentuated by the alliterated adjectives "blessed"
and "barbarous." In the third sermon, Andrewes employs a technique of
contrasting words to emphasize the extent of Christ's anguish:

A11 rigour, all cruelty was shewed to Him, to
make His pains the more painful. In Gabbatha
they did not whip Him, saith.the Psalmist,
'they ploughed His back,‘ and made, 'not stripes,
but long furrows upon it.‘ They did not put
on His wreath of thorns, and press it down
with their hands, but beat it on with bats, to
make it enter through skin, flesh, skull, and
all. They did not in Golgotha pierce His hands
and feet, but made wide holes like that of a
spade, as if they had been digging in some
ditch. (II, 170)

The technique is extremely successful, for it allows Andrewes to

point out that horrible as whipping, stripes, pressing, and piercing
may seem, Christ's physical agony was even more severe and gory than
such words denote. A few paragraphs after this passage, another occurs
which vividly portrays Christ's mental torture which "entered into

His soul deeper than either nail or spear did into his body" (II, 173):

Despite I call it, when in the midst of His
misery, in the very depth of all His distress,
they vouchsafed Him not the least compassion;
but as if He had been the most odious wretched
caitif and abject of men, the very outcast of
Heaven and earth, stood staring and gaping upon
Him, wagging their heads, writhing their mouths,
yea blearing out their tongues; railing on Him
and reviling Him, scoffing at Him and scorning
Him; yea, in the very time of His prayers, de-
riding Him, even in His most mournful complaint
and cry for the very anguish of His Spirit. (II, 173)

205
Especially effective here are the verbals; by listing them, Andrewes
suggests the long duration of Christ's suffering,223 and their harsh

sounds and their repetitious "ing" endings convey the barbarity of

Christ's tormentors.

Such word choice is characteristic of these sermons.224 On Good

Friday, Andrewes was not the mild bishop gently leading his congregation
to contemplate spiritual truth but a passionate, involved preacher

whose diction demanded that his auditors vicariously suffer death on

the cross with their savior.

223This sense of Christ's interminable suffering is also reflected

in the length of the sentence.

2249;. also 11, 122, 124, 143, 144, 148, 149, 166, 169, 179.

CHAPTER VI: CONCLUSION

In his holy day sermons, Andrewes, the Stella Praedicantium, as he

 

was known during his lifetime, consciously fashioned his prose style

to support and to reveal his message. Because they are thematically
different, his Christmas, Easter, Whitsunday, Lent, Ash-Wednesday, and
Good Friday sermons exhibit varying stylistic devices. Examination of
the patterns formed by these devices, particularly when they are employ-
ed in passages of significant thematic value, is the best evidence for
arguing that Andrewes' prose is indeed self-conscious and artful.

Throughout these sermons, Andrewes frequently testifies to this
thesis by making a number of statements concerning his own views of
language and style as they relate to the art of preaching. He defends
his method of preaching, explains the importance of language, and
specifically refers to different aspects and functions of words.

The most obvious feature of Andrewes' method of preaching is his
practice of taking up every word in his text and explicating it fully.
He does so within the traditional five part (introduction, proposition,
argument, confutation, and conclusion) sermon structure enjoined by

most manuals of rhetoric.225 To Mitchell, the practice is an

225
J. W. Blench, W. Fraser Mitchell, Perry Miller ("The Plain

Style," The New England Mind [Cambridge, Mass.: Harvard University
Press?) pp. 331-61; rpt. in Seventeenth Century Prose, ed. Stanley E.
Fish [New York: Oxford University Press, 19717, pp. 146-86), and
Douglas D. C. Chambers ("Lancelot Andrewes and the Topical Structure
of Thought," Diss. Princeton University 1969) all suggest that Dane
Keckermann's Rhetoricae Ecclesiasticae (first edition in 1600) either

 

 

206

207

unfortunate "vice."226 Eliot is more appreciative: "Andrewes takes a
word and derives the world from it, squeezing and squeezing the word
until it yields a full juice of meaning, which we should never have
supposed any word to possess. In this process the qualities . . . of
ordonnance and precision are exercized."227 Webber is also sympathetic:
"For Andrewes, this intense concentration upon language leads to a
peculiarly sensitive, conscious, and multileveled rhetoric, in which
words play many different parts. They are meaning and guides to
meaning; and sometimes, made things and nearly detached from meaning,
they become abstract musical shapes, to be used almost like building
blocks in the construction of a sentence with expressive form."228

For Andrewes, "to take them [Biblical wordg7'in sunder" was the
"right way" (I, 46) to deal with his texts. The value of doing so is
that every word becomes "a step in it [the tex§7 whereby it riseth
still higher, till . . . it cometh to the top and so the measure is

full . . . the purpose, reciperemus, 'that we might receive'" (I, 46).

 

The order of the text is not to be altered, and the sermon should

follow (as all of Andrewes' do) that order: "For the order, we will

put the words in no other,-for we can put them in no better than they

stand; every one is in his due place, from the first to the last" (II,

365); "Every word stands exactly in his place and order" (II, 376). The

text is to be fully explicated, for "it is God himself . . . He it is
inspired or at least confirmed Andrewes' practice. Chambers'

dissertation is valuable as a study of logical and rhetorical devices
in Andrewes' sermons.

226Mitchell, p. 97.

227Eliot, p. 20.

228Webber, "Celebration," p. 338.

208
that speaketh here" (I, 365). If Andrewes' exegetical method was a

"party badge" as Miller claims,229

it was also a badge which.Andrewes
displayed out of conviction.
This conviction is his sacramental view of language as it is used

230 The Bible was ordain-

by the Holy Spirit and as it is spoken by men.
ed by God through the Spirit who "marshalled the words in the text
itself . . . every word in the body of it containing matter worth the
pausing on" (II, 17-18). The significance of the Spirit lies in His
testifying to Christ as the savior: "Christ is the Word, and all of
Him but words spoken or words written, there is no seal put to till

this day [Pentecosfi7; the Holy Ghost is the seal or signatum, in uo

signati estis" (III, 108). Without the Spirit, "nothing is done" (III,

 

287). As "author of the Word," the Holy Ghost verifies and "seals"
that Christ Himself is the Word.

He is the word of God because He is God manifesting Himself in
sensuously apprehensible ways. Incarnate as Jesus, He reveals God's
will and love through a medium, language, which is humanly comprehen-
sible. He conveys and is God'S/message:

'Author and Finisher' are two titles, wherein the
Holy Ghost oft setteth Him forth, and wherein He
seemeth to take special delight. In the very
letters, He taketh to Him the name of 'Alpha'

the Author, and again of 'Omega' the Finisher of
the alphabet. From letters to words: there is

He Verbum in_principio, 'the Word at the begin-
ning.‘ And He is 'Amen' too, the word at the

229Miller, p. 149.

2309:, Dennis Quinn ("Donne's Christian Eloquence," EEE! 27
Al96Q7; rpt. in Seventeenth Century Prose, ed. Stanley E. Fish [New
York: Oxford University Press, 19717, pp. 353-74) who argues that Donne's
pulpit language derives from the Augustinian conception of Christian
eloquence which is based on a theory of sacramental language. Quinn's
thesis is applicable to Anglican divines in general.

 

209

end. From words to books. In_capite libri
scriptum est de Me, in the-very 'front of

book,‘ He is;—and He is' ' ’ ‘fly , 'the
Recapitulation,‘ or conclusion of it too. (II, 162)

 

 

Christ is also referred to in terms which allude to language and

literature: "He is "Liber Charitatis . . . every stripe as a letter,

 

every nail as a capital letter. His livores as black letters, His
bleeding wounds as so many rubrics, to show upon record His love to-
ward us" (II, 180). Christ's cross is described as "a little word,
but of great contents; but few letters, but in these few letters are
contained multa dictus gravia, perpessu aspera, 'heavy to be named,
more heavy to be endured'" (II, 167).

By His pronouncement, "Praedicabo legem" [I will preach the 1aw7,

 

Christ "begets children to God" (I, 198). By virtue of his investiture
as man of God, Andrewes endeavors to imitate his Master by iterating
the Word of God. For him, a sermon "is not the Word of Scripture
speaking absolutely in some abstract sense through the ventriloquist
preacher, but the spirit as it moves directing the right seeker to

the truth of the text."231 The union of his tongue with the Spirit
expresses the "unity of the Spirit and Word in Heaven; that as the wind
or breath in us is to serve the tongue, so is the Spirit given to set
forth the Word, and the Holy Ghost to spread abroad the knowledge of
Christ" (III, 121). Between the Word and "'the word that is preached'
. . . there must needs to be a nearness and alliance" (III, 365).
Andrewes, then, is to "speak as Christ spake" (III, 365), to reactualize

the Word by allowing the Holy Ghost to "frame" (III, 365) his tongue.

231Chambers, pp. 79-80.

210
For him and all men of God, stylistic choices are of utmost signifi-
cance,232 for "by preaching they might impart the Spirit they received;
preaching nothing else, as the Fathers observe out of the eleventh of
Numbers, but 'the taking of the Spirit' of the preacher, and putting
in on the hearer" (III, 130-31). Inspired by the Spirit, they utter
"not the crudities of their own brain, idle, loose, undigested gear,

God knoweth; no, but pithy and wise sentences; those he sicut dedit

 

Spiritus, 'such as the Holy Ghost gave them“'(III, 141). They are to
deliver their message so that "the force of fire should show forth
itself in their words; both in the splendour which is the light of
knowledge to clear the mist of their darkened understanding, and in the
fervour which is the force of spiritual efficacy to quicken the dulness
of their cold and dread affections" (III, 124). By the preacher's
words, men may be led to faith and salvation: "These very words shall
save us, said the Angel, and so they did" (III, 337). By means of
language, the entire congregation expresses its faith: "For the tongue
and 'every tongue,‘ that is, every speech, dialect, idiom, language

in the world, stand charged with this confession [the name of Go‘7"
(II, 339); "When the Holy Ghost is receiVed there is ever a change in
the dialect, a change from cursed, unclean, 'corrupt communication,‘

unto 'such as becometh saints'" (III, 193); "In the 'tongues,‘ the

232Andrewes' concern with language is also practical; it may

capture an auditor's attention. This he demonstrates in the tenth
Christmas sermon in which he explains that the phrase Et.tu.Beth1ehem
(from Micah 5:2) is "an Apostrophe, and it is one of the figures that
be stirrers of attention. For this we find, that while one goes on
still with a tale in a continued tenour of speech, attention grows
dull, and no readier way to awake it, as the masters of that art tell
us, than suddenly to break off the point we were in hand with, and
turn to quite another matter, which with the strangeness will effect
the hearer, and make him listen afresh, whether he will or not" (I, 156).

211
symbol of the Holy Ghost this day: the one, prophecy, being God's
tongue to us; the other invocation, being our tongue to God" (III,
311). Without language, then, the message of salvation is lost:
"How should they believe saith he (St. Paul7, in Him of Whom they have
not heard? and without a sound, there is no hearing" (III, 117).

Webber points out that "although the Anglicans were touchy about
letting anyone think they would pay undue attention to language, it is
certainly true that the concept of God as WOrd, and of Biblical lan-
guage as an incarnation of the Word, required them to respect language,
and to consider the preached word too as sharing in an incarnation."233
Chambers indicates how this concept applies to Andrewes: "Parsing the
Holy Ghost's language is the means to see Him in the text. The accidence
of the spirit is the voice in Eden; to understand all of its complexities
is to repair a little the effects of the Fall--cases, tenses, articles--
all the materials of grammatical syntax become the instruments to this

end."234 Language, then, has intrinsic value: "in good words as
in prayers there be force to help" (I, 334); "but two words (921$.
fegi? three syllables" (I, 346-7) are required of man by God as evidence
of contrition; "if with judgment we would but pause on, and roll it
[the word "judgmentfl7 awhile up and down in our thoughts, duly weighting
it and the force of it, it would bring us about, and cause this whole
Scripture to be fulfilled" (I, 353).

By numerous statements in these sermons, Andrewes indicates his
concern to employ language effectively and to draw his auditors'

attention to the Word and to his words. From the smallest elements of

233Webber, "Celebration," p. 337.

234Chambers, pp. 337-8.

212
style to matters of translation and diction and to sentences, he reveals
a conscious awareness of how he himself is using words.

An understanding of grammar, Andrewes points out, may yield a
fuller comprehension of religious truth. In the second Whitsunday ser-
mon, he argues that the Christian preacher needs both auditors and
knowledge: "It is but a grammar note, that of Hierome's, but it is to

the purpose, upon the word quem doCebo scientam, that doceo, if it have

 

his right, would have a double accusative; not only quem, 'whom,' that
is, an auditory; but scientam, what, that is, 'knowledge'" (III, 137).
He partially explicates John 20:22235 by observing that "Him (Christ?
that is the nominative case" makes possible "a good passage from the
breath to the Breather" (III, 268); in other words, an awareness of
the grammatical relationships among subject, verb, and object may
increase man's appreciation of Christ's active operations upon him.
Observation of pronouns and prepositions produces a fuller under-
standing of spiritual truth. In the fourteenth Easter sermon, Andrewes
points out that Mary Magdalene addresses Christ three times as "him"

without ever giving the pronoun an antecedent, for hers is "Solaecismus

 

amoris, an irregular speech, but love's own dialect. Him is enough
with love: who knows not who that is?" (III, 19). The use of pronouns
in Psalm 2:7236 argues for the dual nature of Christ: "That He is of
Himself, a Person subsisting. Plain by the first and second person in

grammar; and the same, the first and second Person in trinity. Here

is, Ego genui, the Person of the Father; and Filius Meus Tu, the

 

235"And when He had said that, He breathed on them, and said
unto them, Receive the Holy Ghost."

23 . .
6"I Will preach.the law, whereof the Lord said to Me: Thou art
My Son, this day have I begotten Thee." '"Praedicabo legem, §e_qua dixit

 

ad_Me_Dominus: Filius Meus Tu, hodie'genui Te,"

 

 

213
Person of the Son" (I, 294). Man's duty to the suffering Christ is
explicated in terms of two prepositions, neither of which is "idle"
(II, 177):237 "two acts are required 'rising from the two preposi-
tions . . . there is m, 'from,' abstracting our eye from other objects
to look hither [toward Christ] sometime . . . now our theory, as it
beginneth with 55L! so it endeth with‘fL. Therefore look from it,
that look to Him; or, as the word giveth it rather, 'unto Him,’ than to
Him" (II, 177-8). Those who are oblivious to Christ's manifestations
are so proud that "of all prepositions they endure not that, no super?
(III, 289), for they deny that they are subject to the Holy Ghost. That
the first Pentecost was part of God's plan is also revealed by close

attention to prepositions: "Nay last, it is called not only Annus Acceptus,

 

but Annus Domini acceptus, or acceptus Domino: not only, 'the acceptable

 

 

year,’ but 'of the Lord,‘ or 'to the Lord;'--for so the Hebrew reads
it, with the sign of the dative, as if to God Himself it were so" (III,
299).

Verbs are equally important. To Andrewes, the prophet Isaiah's
use of the present tense-—"unto us a child is born"--six hundred
years before the birth of Christ is proof that his message "cannot be
but of God" (I, 18). Job's "he shall rise" differs from St. John's
"He is risen" only in "tense," for Christ is "the Redeemer in both"
(II, 253). In the thirteenth Whitsunday sermon, he states: "Then did
Christ come; did, and doth still. For the word is not M,

referring to the time past, butéd 32‘ , which respecteth even the present

237Andrewes is referring to Hebrews 12:2, text of the third Good

Friday sermon: "Looking unto Jesus the Author and Finisher of our faith;
Who for the joy that was set before Him, endured the cross, and despised
the shame; and is set at the right-hand of the throne of God."

214
also" (III, 348). In each case, Andrewes concentrates on the verb
tenses in order to emphasize the continuing generation of Christ which
is revealed in typological fashion in the Bible. Conscientious attention
to the mood and voice of verbs also indicates man's duty to God:

These two we read, quaerite, sapite, in the impera-
tive; we may in the indicative as well . . . if
we read them imperative, thus: This ye are to do,
'to seek,‘ 'to set your minds;' then be they in.
praecepto and per modum officii, 'by way of
precept,’ and 'in nature of a duty.‘ If you
read them indicative, thus: 'If you be risen,
then you do seek, and set your minds;' then

they be in_elencho, and per modum signi, 'by

way of trial,‘ and 'in nature of a sign.‘

Both well, and a good use of both. (II, 310)

 

 

 

In the sixth Lenten sermon, Andrewes describes Paul's love for the

Corinthians:

Amor, as in schools we reckon them, 1. Impensivus;
2. Expensivus; 3. Intensivus, and 4. Extensivus.
The two former in the two verbs: 1. active, impen-
dam; and 2. passive, impendar, 'bestowing,‘ or
spending; 'bestowed,‘ or spent itself. The two
latter in the adverb and the conjunction; 3.
Intensive, straining itself to the highest degree,
'most gladly;' and 4. Extensive, stretching itself
to those that are farthest from love, and least
deserve it; Etsi minus diligar. (II, 100-01)

 

 

 

Later, he adds that Etrue it is, which in divinity we say: with God the
adverb is above the verb" (II, 105); here, he is referring to the term
libentissime from his text.238
Even punctuation can be a means of reflecting the meaning of a
verse. In discussing the second verse of the fifth book of Micah,239
2382 Corinthians 12:15: "And I will most gladly bestow, and will
be bestowed for your souls, though the more I love you, the less I am

loved." "Ego autem libentissime impendam, et_superimpendar ipse pro
animabus vestris, licet plus vos diligens, minus diligar."

 

239"And thou Bethlehem Ephratah art little to be among the thou-
sands of Judah; yet out of thee shall He come forth unto me That shall

be the Ruler in Israel; Whose going forth have been from the beginning,
and from everlasting."

215
Andrewes asserts man's need for humility if he is to achieve eternal
life: "Get that first, humility, it is the Bethlehem of virtues where
He in great humility was found this day. If we begin not there, we
lose our way at the first setting out. For this is sure; where eternity

is the terminus §d_quem, there humility is the terminus a_quo. Humility

 

is the first comma of the sentence, where eternity is the period, as
this verse is" (I, 171).

Like his interest in the function of words, Andrewes' concern that
language have precise meaning is revealed in these sermons. First, his
comments on translation and the value of knowing the original Biblical
tongues and Latin indicate this concern. Men should know at least
the language of Scripture:

For, even to this day, it is holden for requisite,

there be one cleft at least in the tongue; and we

able to speak one tongue more than our mothers

taught us. Better yet, if the cleft, which God

hath made in His word, in the tongues of the Old

and New Testament, be in our tongues too. That

hath still a necessary service, and maimed are

we without it; for we must else receive the

embassage from God by an interpreter, which is

not so convenient. (III, 139)
Obvious here is the preacher's concern that the more one understands
the original Scriptural language the closer will be his relationship to

God. In the fourth Whitsunday sermon, Andrewes himself translates the

term "Paracletus":

 

It is translated 'Comforter;' that translation
is but ag_homines, for their turn to whom He
speaks; for as their case was, they needed
that office of His most. But the true force
of the word paracletus is advocatus--not the
noun but the participle--'one called to,‘ sent
for, invited to come, upon what occasion, or
for what end soever it be. (III, 175)

 

By understanding the Greek, Andrewes implies, one may appreciate "the

true force" of the word and the role of the Spirit which is symbolizes.

216
Again in another sermon, he stresses the value of comprehending Greek:
"His Person [the Holy Ghost? set forth in the original with very great
energy, such as our tongue is not able to express it full enough" (III,
202). Clearly, attention must be paid to the meanings of words in
their original language: "The Apostle's word E [C Beg}, , in the native
force doth more signify, 'raised by another,’ than risen by Himself,
and is so used, to shew it was done, not only 'by the power of the Son,‘
but by the will, consent, and co-Operation of the Father" (II, 197).
In the fifth Easter sermon, Andrewes offers meticulous translations:
"I know, in_ga£ne_there may be construed two ways, but I know both
ways well, and both ways it is taken by the Fathers: 1. 'I, in my flesh,

shall see God' or, 2. I shall see Deum in carne, that is Deum incarnatum,

 

'God having taken flesh upon Him' . . . and well both, for one depends
on the other; our seeing God in the flesh, upon God's being seen in our
flesh. But Deus in_garne, are the two natures" (II, 259). In the

fourteenth Easter sermon, he points out that "diligence is a character

of love, comes from the same root, dilectio and diligentia from diligo,

 

both" (III, 3). In addition, Andrewes criticizes translators who have
been inaccurate or careless: "And the term, that Job here gives hope,
is worth a note; he calls it 'the kidneys' of the soul. It made the

translator miss, that knew not this idiom" (II, 266); "Videbo mihi,

 

a little word, but not to be a little regarded. In the translation it

is left out sometimes, never in the treaty" (II, 264). Andrewes'

view of translation is that he "wishlés? no word ever narrowed by a
translation, but as much as might be left in the latitude of the original
tongue" (I, 228). Because "the very terms give us great light" (II,
216), Andrewes often includes the original languages in his sermons.

By doing so, he conveys the richness of his message whose full importance

217
can be appreciated only by understanding God's own language. By trans-
lating and explicating such terms, Andrewes suggests the complexity
of religious truth, and he implies that salvation is a process which in
large part is enacted by study of God's word.

The second way Andrewes indicates his insistence that words be
precisely used and understood is by statements about diction. Some-
times, he exults in the aptness or richness of a term: "And herein is
love, the very fervor of it, zeal; that word hath fire in it" (II, 228);
"He chooseth rather the term of saving . . . because saving is with

Him primae intentionis" (III, 69); "'Sincerity,‘ that is, cleanness of

 

life, a word thought to be taken from honey" (II, 304). On other
occasions, Andrewes conscientiously differentiates between two almost
synonymous terms in order to emphasize the appropriateness of either
his or a Biblical word: "Yet the Apostle rather useth the term of
rising than reviving, as serving better to set forth his purpose“
(II, 191); "Even that it is dixit, and not respondit; a speech, not
an answer" (II, 241); "'God hath taken away thy sin,‘ saith Nathan

to David; the word is not abstulit, but transtulit, that is, trans-

 

ferendo abstulit; or as the Hebrew word is, transire fecit" (II, 297).

 

 

No word is without meaning; even the short phrase "in Me"240 is

"no waste word" (II, 52); Abraham's "doubling and trebling, Tu, tua,
and tug: words as he taketh them . . . contain in them great emphasis"
(II, 91). Often Andrewes dwells on the various meanings of words, all

of which unfold complementary interpretations of his text: in the

240The phrase is taken from the text of the third Lenten sermon:

Mark 4:4-6: "Therefore some disdained among themselves, and said, To
what end is this waste of ointment?/For it might have been sold for
more than three hundred pence, and been given to the poor. And they
grudged against her./But Jesus said, Let her alone, why trouble ye
her?she hath wrought a good work on me."

218
first Good Friday sermon he explains that the preposition trans (the

prefix of transfixerunt, "they have pierced") "hath his gradation of

 

divers degrees" (II, 122) to emphaSize that Christ was pierced "through
and through: through skin and flesh, through hands and feet, through
side and heart, and all; the deadliest and deepest wound, and of
highest gradation" (II, 122). The word “divisions" is accurate for
describing the Spirit's gifts, for it "implieth order. Where we read
'divisions,' some read 'diversities.‘ But it is not so well that.
Things that are diverse may lie together confusedly on heaps, but each
must be sorted to his several rank and place, else are they not divided.
So as 'division' is the better reading; and 'division' is for order"
(III, 386—7). Precise language, then, is significant to Andrewes,
for "Scripture maketh choice even of words" (III, 369), and a proper
understanding of it is essential because it reveals spiritual truth.
That language must be properly used and understood is likewise
demonstrated by Andrewes' attitude toward figurative language and by
noting his warnings against abuse of words. He explains that Christ's
statement, "I should preach deliverance to the captives" (from Luke
4:18), is not to be understood "literally, as meant by the body: Christ
meant no such captivity, dungeon, or irons. That He meant not such
is plain. He saith, He was sent to free captives, to open prisons;
but He never set any captive free in his life, nor opened any gaol,
in that sense, to let any prisoner forth. Another sense then we are
to see" (III, 292). And this sense, he goes on to say is spiritual,
referring to man's captivity by sin. Figurative language, then, is
to be understood figuratively. Andrewes compares Christ's death and
resurrection to Jonah's stay in the belly of the whale; such a compari-

son is valid because "it is our Saviour Christ's own simile" (II, 192).

219

Moreover, Christ speaks of himself figuratively as Andrewes points
out: Christ uses the figure of the temple as a "signe" (II, 345), for
"His meaning was, and it was one special end of Christ's comparing His
body to the Temple, to shew, He would have us so to make account of
the Temple, and so to use it, as we would His very body; and to be as
far from destroying one, as we would be from the other" (II, 353).
Thus, figurative language has authority in the words of Christ. The
Bible itself portrays Christ in figurative terms, most notably that
of the Shepherd241 and of the stone "which the builders refused."242

Just as figurative language is to be understood figuratively, so
literal language is to be understood literally. Hence, when the Bible
states that Christ is both God and man, that He came both in "water
and blood" (I John 5:6), men are not to "take in sunder . . . take

pars pro tota, a piece of Jesus for the whole, as if they meant to be

 

saved by synecdoche" (III, 349).243 Moreover, Biblical texts dealing
with man's behavior are to be understood literally so that absolutely
no misunderstanding may result: "But to keep us to the Name, this is
sure, the words themselves [from Philippians 2:10-11, "every knee
should bow . . . every tongue should confessfi7 are so plain as they

are able to convince any man's conscience; and there is no writer, not
of the ancient, on this place, that I can find, save he that turned all
into allegories, but literally understands it, and likes well enough
we should actually perform it" (II, 335); "For my part I see no harm

to take the word in the native sense without figure, for men given to

2412;. III, 83 and III, 85.

2429f, particularly II, 273.

243The terminology and warning are similar to that given in the

Christmas sermons.‘ Cf, above, p. 63.

 

220
commit that sin, the sin of adultery" (II, 388). Obviously, Andrewes
believes that the literal descriptions of worship and of adultery
are to be taken at face value and not to be misconstrued so as to
minimize man's responsibility toward God. Man, in addition, may
appreciate God's sense of responsibility toward him through.Christ's
straightforward assertion that he may find comfort in the phrases "29.

Patrem Meum" and "fratres meos," which "Christ would not deliver . . .

 

 

implicite, 'by way of implying,‘ but exglicite, as "explicate and
p1ainly,‘ as He could" (III, 50).
In terms of his own self-conscious prose style, Andrewes' defense

of the short, pithy sentence is most significant. He opens the fourth

Lenten sermon, based on Luke 17:32,244 with this explanation:

The words are few, and the sentence short; no one
in Scripture so short. But it fareth with sentences
as with coins; in coins, they that in smallest
compass contain greatest value are best esteemed:
and in sentences, those that in fewest words com-
prise most matter, are most praised. Which, as of
all sentences it is true; so specially of those
that are marked with memento. In them, the
shorter the better; the better, and the better
carried away, and the better kept; and the better
called for when we need it. And such is this here;
of rich contents, and withal exceeding compendious.
So that, we must needs be without all excuse, it
being but three words and but five syllables, if
we do remember it. (II, 61)

Here then is Andrewes' most explicit explanation for using brief sen-
tences; they contain and suggest significant ideas, and they are mem-
orable. He also asserts that short words have the same value: "Which
[referring to word "cruciarisf? though in syllables it is shorter, yet
it is in substance, that piece by which he Lihe rich mafi7 is fastened,

in length or continuance far beyond it" (II, 83).

244"Remember Lot's wife."

221

What all of these statements reveal is Andrewes' active awareness
of how language functions and of how it may be fashioned so as to
convey his religious themes. The number and variety of the statements
suggest that he is a conscious stylist who strives to reflect content
through form. The success of his effort is observable in the different
devices he uses in the various sermons. To Andrewes, style is a
matter of choice, of selecting the right word or construction to reflect
meaning. This conviction is supported by his view of the Bible itself
as an example of the Holy Spirit's selective use of language: the original
of Zachariah 12:10245 he cites as being in "the commanding conjugation,

that signifieth, facient §e_respicere, rather than respicient" (II,

 

128); because man is not likely to willingly turn his eyes toward the
cross, the Prophet, inspired by the Holy Ghost, put the verb "into this
conjugation of purpose" (II, 135). Earlier in this sermon, he asserts
that though Christ is not named in Zachariah, nonetheless, it is He
that is meant. Christ is not named because "it seemed good to the
Holy Ghost and to him [the Prophet7, rather to use a circumlocution;
and suppressing His name of Christ, to express Him by the style or

term, Quem transfixerunt. Which being done by choice, must needs have

 

a reason of the doing, and so it hath" (II, 121). In the third Christ-
mas sermon, he explains that God "chooseth of purpose that dialect,
that character, those terms, which are most meet and most likely to
affect us" and "He attireth.his speech in the habit, uttereth it in
the phrase, figure and accent of anger, or sorrow, or such like, as

may seem most fit and forcible with us" (I, 340-41). Aware of

245"And they shall look upon me, Whom they have pierced." "Respicient

in Me, Quem, transfixerunt."

 

 

222
stylistic choices available to the Biblical writers, Andrewes, inspired
by the Holy Spirit, is equally aware of his own stylistic options as
he unfolds the WOrd of God. Edwin M. Moseley states that "the most
effective religious art combines inseparably the structure of content
and the structure of form."246 Surely Andrewes' union of £e§_and 22523.
in these holy day sermons characterizes his prose as effective religious
art. Indeed, his self-conscious prose style which reinforces the
Christian themes warrants Eliot's praise: his sermons "rank with the

finest English prose of their time, of any time."247

246"Religion and Literary Genres," Comparative Literature: Matter
and Method, ed. A. Owen Aldridge (Chicago: University of Illinois Press,
1969), p. 164.

 

 

247Eliot, p. 11.

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APPENDICES

APPENDIX A

POEMS IN HONOR OF ANDREWES

ELEGIA TERTIA, ANNO AETATIS 17

In obitum Praesulis Wintoniensis

Moestus eram et tacitus nullo comitante sedebam,
Haerebantque animo tristia plura meo:

Protinus en subiit funestae cladis imago
Fecit in Angliaco quam Libitina solo:

Dum procerum ingressa est splendentes marmore turres
Dira sepulcrali mors metuenda face;

Pulsavitque auro gravidos et iaspide muros,
Nec metuit satrapum sternere flace greges.

Tunc memini clarique ducis, fratrisque verendi
Intempestivis ossa cremata rogis.

Et memini heroum quos vidit ad aethera raptos,
Flevit et amissos Belgia tota duces.

At te praecipue luxi, dignissime praesul,
Wintoniaeque olim gloria magna tuae;
Delicui fletu, et tristi sic ore querebar;
"Mors fera, Tartareo diva secunda Iovi,

Nonne satis quod silva tuas persentiat iras,
Et quod in herbosos ius tibi detur agros,

Quodque afflata tuo marcescant lilia tabo,
Et crocus, et pulchrae Cypridi sacra rosa?

Nec sinis ut semper fluvio contermina quercus
Miretus lapsus praetereuntis aquae.

Et tibi succumbit liquido quae plurima coelo
Evehitur pennis quamlibet augur avis,

Et quae mille nigris errant animalia silvis,
Et quod alunt mutum Proteos antra pecus.

Invida, tanta tibi cum sit concessa potestas,
Quid iuvat humana tingere caede manus?

Nobileque in pectus certas acuisse sagittas,
Semideamque animam sede fugasse sua?"

Talia dum lacrimans alto sub pectore volvo,
Roscidus occiduis Herperus exit aquis,

Et Tartessiaco submerserat aequore cur-um
Phoebus, ab eoo litore mensus iter.

Nec mora, membra cavo posui refovenda cubili,
Condiderant oculos noxque soporque meos,

234

235

Cum mihi visus eram lato spatiarier agro;
Heu nequit ingenium visa referre meum.

Illic punicea radiabant omnia luce,
Ut matutino cum iuga sole rubent.

Ac veluti cum pandit opes Thaumantia proles,
Vestitu nituit multicolore solum.

Non dea tam variis ornavit floribus hortos
Alcinoi, Zephyro Chloris amata levi.

Flumina vernantes lambunt argentea campos,
Ditior Hesperio flavet arena Tago.

Serpit odoriferas per opes levis aura Favoni,
Aura sub innumeris humida nata rosis.

Talis in extremis terrae Gangetidis oris
Luciferi regis fingitur esse domus.

Ipse racemiferis dum densas vitibus umbras
Et pellucentes miror ubique locos,

Ecce mihi subito praesul Wintonius astat,
Sidereum nitido fulsit in ore iubar;

Vestis ad auratos defluxit candida talos,
Infula divinum cinxerat alba caput.

Dumque senex tali incedit venerandus amictu,
Intremuit 1aeto florea terra sono.

Agmina gemmatis plaudunt caelestia pennis,
Pura triumphali personat aethra tuba.

Quisque novum amplexu comitem cantuque salutat,
Hosque aliquis placido misit ab ore sonos:

“Nate, veni, et patrii felix cape gaudia regni;
Semper abhinc duro, nate, labore vaca."

Dixit, et aligerae tetigerunt nablia turmae;
At mihi cum tenebris aurea pulsa quies.

Flebam turbatos Cephaleia pellice somnos.
Talia contingant somnia saepe mihi.

John Milton

236

UPON BISHOP ANDREWS,
HIS PICTURE BEFORE HIS SERMONS

This reverend shadow cast that setting sun,

Whose glorious course through our horizon run,
Left the dim face of this dull hemisphere

All one great eye, all drown'd in one great tear.
Whose fair illustrious soul led his free thought
Through learning's universe, and (vainly) sought
Room for her spacious self, until at length

She found the way home, with an holy strength
Snatch'd her self hence, to Heaven; fill'd a bright place
'Mongst those immortal fires, and on the face

Of her great maker fix'd her flaming eye,

There still to read true pure divinity.

And now that grave aspect hath deign'd to shrink
Into this less appearance. If you think

'Tis but a dead face, art doth here bequeath:

Look on the following leaves, and see him breathe.

Richard Crashaw

237

ELEGY III
ON THE DEATH OF THE BISHOP OF WINCHESTER

COMPOSED IN THE AUTHOR'S SEVENTEENTH YEAR

Silent I sat, dejected, and alone,

Making in thought the public woes my own,

When, first, arose the image in my breast

Of England's suffering by that scourge, the Pest.

How Death, his funeral torch and scythe in hand,

Entering the lordliest mansions of the land,

Has laid the gem-illumined palace low,

And levelled tribes of nobles at a blow.

I next deplored the famed fraternal pair

Too soon to ashes turned and empty air.

The heroes next whom snatched into the skies

All Belgia saw and followed with her sighs;

But thee far most I mourned, regretted most,

Winton's chief shepherd and her worthiest boast.

Poured out in tears I thus complaining said:

"Death, next in power to him who rules the dead.

"Is't not enough that all the woodlands yield

"To thy fell force, and every verdant field;

"That lilies, at one noisome blast of thine,

"And even the Cyprian queen's own roses, pine;

"That oaks themselves, although the running rill

"Suckle their roots, must wither at thy will;

"That all the winged nations, even those

"Whose heaven-directed flight the future shows,

"And all the beasts, that in dark forests stray,

"And all the herds of Proteus, are thy prey?

"Ah, envious. armed with powers so unconfined

"Why stain thy hands with blood of human kind?

"Why take delight, with darts that never roam,

"To chase a heaven-born spirit from her home?"
While thus I mourned, the star of evening stood,

Now newly risen, above the western flood,

And Phoebus from his morning goal again

Had reached the gulfs of the Iberian main.

I wished repose, and on my couch reclined

Took early rest, to night and sleep resigned:

When--Oh for words to paint what I beheld.--

I seemed to wander in a spacious field,

Where all the champaign glowed with purple light

Like that of sunrise on the mountain height;

Flowers over all the field, of every hue

That ever Iris wore, luxuriant grew,

Nor Chloris, with whom amorous zephyrs play,

E'er dressed Alcinous' garden half so gay.

A silver current, like the Tagus, rolled

O'er golden sands, but sands of purer gold;

With dewy airs Favonius fanned the flowers,

238

With airs awakened under rosy bowers:
Such, poets feign, irradiated all o'er
The Sun's abode on India's utmost shore.

While I that splendour and the mingled shade
Of fruitful vines with wonder fixt surveyed,
At once, with looks that beamed celestial grace,
The seer of Winton stood before my face.
His snowy vesture's hem descending low
His golden sandals swept; and pure as snow
New-fallen shone the mitre on his brow.
Where'er he trod a tremulous sweet sound
Of gladness shook the flowery scene around;
Attendant angels clap their starry wings,
The trumpet shakes the sky, all aether rings;
Each chants his welcome, folds him to his breast,
And thus a sweeter voice than all the rest:
"Ascend, my son. thy Father's kingdom share.
"My son. henceforth be freed from every care."

So spake the voice, and at its tender close
With psaltry's sound the angelic band arose;
Then night retired, and, chased by dawning day,
The visionary bliss passed all away.
I mourned my banished sleep, with fond concern;
Frequent to me may dreams like this return.

William COWper

APPENDIX B

LONG SENTENCES WHICH DESCRIBE
CHRIST'S IMMORTALITY AND PROMISE
OF ETERNAL LIFE

"Rejoicing, as in His regard that hath obtained His due, so even in the
building's, that hath got such a Head; a such and so gracious a Head as
could endure thus to be refused by them, and yet admit, yea even those
that so refused Him, if the fault be not in themselves, to be stones

in His building for all that, and to be members of the body whereof He
is the Head" (II, 282).

"Where His name is, I am sure, and more than His name even the body

and blood our Lord Jesus Christ; and those, not without His soul; nor
that without His deity; nor all these, without inestimable high benefits
of grace attending on them" (II, 335).

"For the very face of Heaven, then all black and dark at noon-day

yet no eclipse, the moon was at the full, the earth quaking, the
stones renting, the graves opening as they then did, shewed plainly
there was then toward some universal solivite, some great dissolution,
as the philosopher then said, either of the frame of nature, or of the
God of nature" (II, 356).

"But so doth he to His resurrection also, for then was Christ Him-
self regenerate as it were, begotten in a sort anew, and brought forth
out of the grave, as out of the womb, the very womb wherein He was
born to the immortal, that is, to the true life" (II, 376).

"For when her Lord saw there was no taking away His taking away from
her, all was in vain, neither men, nor Angels, nor Himself, so long as
He kept Himself gardener, could get any thing of her but her Lord was
gone, He was taken away, and that for the want of Jesus nothing but
Jesus could yield her any comfort, He is no longer able to contain, but
even discloses Himself; and discloses Himself by His voice" (III, 20).

"His coming here from Edom, will fall out to be His rising from the
dead; His return from Bozrah, nothing but His vanquishing of hell;--
we may use His words in applying it, 'Thou has not left My soul in
hell,‘ 'but brought Me back from the deep of the earth again;' nothing
but the act of His rising again" (III, 61—2).

239

240

"For after the consummatum est of his own pressure, sic gportuit
impleri omnem justitam, and that all the righteousness He spake had
been fulfilled; then 'rise up, rise up thou arm of the Lord,‘ saith
the Prophet, and shew thyself mightily to save: He took Him to His
second attribute, to be avenged of those that had been the ruin of us
all, the ruin everlasting, but for Him" (III, 73).

 

 

 

"That seeing neither we for ourselves, nor any for us, could bring
this to pass, but He and He only; He and He only might have the whole
honour of both, have no partner in that which is only His due, and no
creatures' else at all, either in Heaven or earth" (III, 74).

APPENDIX C

LONG SENTENCES ASSURING MAN
OF CHRIST'S POWER AND LOVE

"So certain they were, so certainly they did account of their knowing,
they could not be got from it, but to their very last breath, to the very
last drop of their blood, bare witness to the truth of this article;

and deny, nay than not to affirm His rising from death" (II, 191).

"A change and a great change certainly, to changewiggzez into

5250‘ rig/“2‘ , a burial place into a cemetery, that is a great dortor;
graves into beds, death into sleep, dead men into men laid down to
take their rest, a rest of hope, of hope to rise again" (II, 213).

"It lieth at our heart like a stone, and no way there is to make us
willing to go thither, but by putting us out of fear; by putting us in
hope, that the great stones shall be rolled away again from our sepulchres,
and we from thence rise to a better life" (II, 232).

"The time of His suffering, keeping the feast of Christ our new Pass-
over offered for us; leaving whatsoever formerly hath been amiss in
Christ's grave as the weeds of our dead estate, and rising to the
newness of life, that so we may have our parts 'in the first resur-
rection;' which they are happy and blessed that shall have, for by

it they are sure of the second" (II, 237).

"For it is the name which in the depth of all our distress, by sin or
by misery, we even adjure Him by, gr_rem nominis impleat, 'that He
make good His own name,‘ shew He bears it not for nought and so save
us; that He would never so remember our wretched sins, as that thereby
to forget His own blessed name, that name specially, which He of all
other most esteemeth, and so of all other will least forget" (II, 332).

 

"But because, as we said, an 'inheritance' is no present matter-~it is
to come and to be come to; from begetting we step not straight to
entering upon our inheritance, but the state of heirs is a state of
expectancy, and so a fit object for hope, donec, 'till' the time

come" (II, 373).

"That rising is repenting; and when one hath lain dead in sin long,
and doth eluctari, 'wrestle out of' a sin that hath long swallowed
him up, he hath done as great a mastery, as if with Jonas he had got
out of the whale's belly; nay, as if with Lazarus he had come out of
'the heart of the earth'" (II, 402).

241

242

"In which two there is opened unto us 'a gate of hOpe,' two great
leaves, as it were; one, that no infirmity of sex--for a woman we see;
the other, that no enormity of sin-—for a sinful woman, one that had the
blemish that she went under the common name of peccatrix, as notorious
and famous in that kind; that neither of these shall debar any to have
their part in Christ and in His resurrection; any, that shall seek Him
in such sort as she did" (III, 5).

"For either of these non obstante, nay notwithstanding both these, she
had the happiness to see His Angels--and that was no small favour; to
see Christ Himself, and that first of all, before all others to see
and salute Him; and to receive a commission from Him of vade et dic,
to 'go and tell,‘ that is as it were to be an Apostle, and that to

the Apostles themselves, to bring them the first good news of Christ's
rising again" (III, 5).

 

"Rest, not from our labours only--so do the beasts rest when they die;
but as it is in the sixteenth Psalm, a Psalm of the Resurrection,

a 'rest in hope'--'hope' of rising again, the members in the virtue
of their Head Who this day is risen" (III, 10).

"So do we then; send up our faith, and that shall touch Him, and
there will virtue come from Him; and it shall take such hold on Him,
as it shall raise us up to where He is; bring us to the end of the
verse, and to the end of all our desires; to Ascendo ar Patrem, a
joyful ascension to our Father and His, and to Himself, and to the
unity of the Blessed Spirit" (III, 38).

"And blessed is the man, saith the Psalm, cui in corde ascensiones,
'that hath the ascension in his heart,‘ or his heart on it; that while
it is nondum ascendi with Him, yet at times it is ascendo, lifts up

his eyes, sends up his sighs, exalts his thoughts otherwhile, represents
as Christ doth, anticipates the ascension, voto er_desiderio, 'in will
and desire,‘ before the time itself come of the last and final ascension"
(III, 39).

 

 

APPENDIX D

LONG SENTENCES URGING MAN
TO PARTICIPATE
IN THE HOLY SUPPER

"In that we see, that as the heavens at the time of His passion were

in black, by the great eclipse shewing us it was then a time of mourn-
ing; so this day the Angels were all in white, to teach us thereby with
what affection, with how great joy and gladness, we are to celebrate
and solemnize this feast of our Saviour's rising" (II, 231).

"But of us, 'I hope for better things,‘ that by our humble carriage
and obedience, at least in this, we will set ourselves some way to
exalt Him, in this His day of exaltation; which, as it will tend to
His glory, so will He turn it to matter of our glory, and that in

His kingdom of glory; or, to keep the word of the text, 'in the glory
of God that Father'" (II, 343).

"That shall we come to, if we can take order that while we be here,
before we go hence, our bodies, we get them templified as I may say,
procure they be framed after the similitude of a Temple, this Temple
in the text; for if it be solvite Templum, at the dissolution a
Temple, a Temple it will rise again, there is no doubt of that" (II, 361).

 

"And that are we, if at any time, then certainly when as if we were
Temples in very deed, we prepare to receive, not the Ark of His presence,
but Himself, that He may come into us and be in us; which is at that

we present ourselves to receive His blessed Body and Blood; that Body
and that Blood which for our sakes was dissolved, dissolved three days
since when it suffered for our sins" (II, 362).

"Now at no time is this act of receiving so proper, so in season, as
this very day-'so hath Christ's Church thought it, and so practised
it ever-~the very day of this His excitabo, the day of His rising,
and by means of it, of our raising; our raising first, to the life

of righteousness, to the estate of Temples here in this world, and
after, of our raising again to the second, which is the excitabo when
all is done" (II, 363).

"But when the passion is over and we come to ourselves, it will be with
us as with her; her affection calmed, her judgment settled better than
now on the sudden it was as it seemed, she will be then fit, and then
she may be admitted; and so she was, and did touch Him; but that time,

243

244

when she did so touch Him, she was upon her knees, down at His feet,
another manner of gesture than here she offered" (III, 31).

"For I know not how, our carriage, of many of us, is so loose; covered
we sit, sitting we pray; standing, or walking, or as it takes us in
the head, we receive; as if Christ were so gentle a person, we might
touch Him, do to Him what we list, He would take all well, He hath

not the power to say noli to any thing" (III, 33).

"Whereof, I mean of the partaking of His divine nature, to give us

full and perfect as-urance, as He took our flesh and became our brother,
flesh of our flesh then, so He gives us His flesh, that we may become
His brethren, flesh of His flesh now; and give it us now upon this day,
the very day of our adoption into this fraternity" (III, 58).

"That as there is a reviving, Win the earth, when all and every
herbs and flowers are brought again from the dead, so among men good
works may come up too, that we be not found fruitless at our bringing
back from the dead, in the great Resurrection, but have our parts as
here now in the Blood, so there then in the Testament, and the legacies
thereof, which are glory, joy and bliss, for ever and ever" (III, 102-O3).

APPENDIX E

SENTENCES DEMONSTRATING BALANCE
AND PARALLELISM

"In a word then, to bless God iS‘tO wish His Name may be glorious;
to wish His WOrd may be prosperous; to wish His Church may be happy" (II,
368).

"That by Him 'brought light out of darkness' at the first, will by Him
bring glory out of humility at last, or this book deceiveth us" (II,
325).

"Then to account with ourselves, whether we do thus; that is, to sit
down and reflect upon the sermons we hear, and the feasts we keep;
how, by knowing Christ's death, we die to sin; how, by knowing His
resurrection, we live to God; how our estate in soul is bettered; how
the fruit of the words we hear, and the feasts we keep, do abound
daily toward our account against the great audit" (II, 189).

"And then live we according to Him, when His will is our law, His
word our rule, His Son's life our example, His Spirit rather than our

own soul the guide of our actions" (II, 201).

"Sapere without guaerere will not rise, but lie still; and guaerere
without sapere will rise, but lead you astray" (II, 314).

"So we play fast and loose with our confession; fast at succour, loose
at service; in at one, out at the other" (II, 340).

"Where we should, where we have cause to joy, we weep; and where to
weep, we joy" (III, 11).

245

APPENDIX F

LONG SENTENCES DESCRIBING THE HOLY GHOST

"When troubled with erroneous opinions, then 'the Spirit of truth;'
when assaulted with temptations, then 'the Spirit of holiness;' but
when oppressed with fear or sorrow, then is the time of 'the Holy
Ghost the Comforter'" (III, 157).

"Sorrow doth chill, and make the spirits congeal: therefore He appeareth
in fire, to give them warmth; and in a tongue, the instrument of com-
fort, by ministering a word in due season; and cloven, that it might
meet with dismays of all sorts, and comfort them against all" (III, 157).

"For at His first coming He came 'as a dove,‘ and 'did light upon
Him' That was Himself 'humble and meek,‘ like a dove, and willeth us
to learn that lesson of Him, as that which will make us meet to re-
ceive the dove which He received, whose qualities are like His, of
'a meek and quiet spirit;' which howsoever the world reckon of it,
is with God a thing much set by" (III, 196-7).

"For the Spirit and His graces are very super-celestial waters; one
drop whereof, issued into the waters of Jordan, will give them an
admirable power to pierce even into the innermost parts of the soul,
and to baptize it; that is, not only take out the stains of it and
make it clean, but further, give it tincture, lustre, or gloss: for
so is baptism properly of m, taken from the dyer's fat, and is
a dyeing or giving a fresh colour, and not a bare washing only" (III,
249-50).

246

APPENDIX G

LONG SENTENCES DESCRIBING ~
THE CELEBRATION OF WHITSUNDAY

"For to the world's end this covenant here holdeth; and the Holy Ghost
offered to be sent--though.not in visible manner as this day; it was
meet it should be with some solemnity at His first coming, for the
more credit, yet--sensibly to them that receive Him" (III, 147).

"But the Prophet did nothing but as inspired by the Holy Ghost, which
makes me think he thought the fire of that day would make the fire of
this burn the clearer, and that pouring down make this pouring pass
the readier; that he thought that day a good meditation for this,--and
for such I commend it to you, and so leave it; and come to invocaverit,
the only means left us now to escape it" (III, 317-18).

 

"This sets before us and shews us the greatness of this day's benefit,
consequently the highness of this feast; not only that it is equal to
any of those precedent;--that the Holy Ghost is equal to Christ, else
should we be at an after-deal, and change for our loss: no, St. Augus-
tine prayeth well, Domine ga_mihi alium Te, alioqui non dimittam 22!
'Give us another as good as Yourself, or we will never leave that, or
consent that You leave us;'--but that some inequality there is, else
they might stand as they are, seeing they should be never the better;
but sure as the case standeth, more for their behoof than Christ Him-
self" (III, 168-9).

 

 

247

APPENDIX H

LONG SENTENCES DESCRIBING
GOD'S GOODNESS TO MAN

"One of the Magnalia Dei, as they be termed after in the eleventh verse;
one of 'the great and wonderful benefits of God;' indeed, a benefit so
great and so wonderful as there were not tongues enough upon earth to
celebrate it withal, but there were fain to be more sent from Heaven

to help to sound it out throughly, even a new supply of tongues from
Heaven" (III, 107-O8).

 

"For this Holy Spirit thus sent, plenteously sent, sent to them, and

by them to all and to us, are we here met to render our thanks to God,
even to imitate Him; to send this day tongues into Heaven, there to laud
and magnify Him Who as this day sent these tongues into earth" (III, 131).

"But it cometh from God's bounty, and Christ's entreaty, without which
our love and commandment--keeping would not carry it; they are not
sufficient to weigh it down pondere meriti; it must come rogatu
Christi; or not at all" (III, 164).

 

"We need the number as well as the thing; to have a multitude, a,
plurality of mercies, to have 'plenteous redemption,‘ to have
zaa/zfl/’S“2yp 'great variety of grace, ' and that 'over-abundant

grace,‘ that we might rest assured there is enough and enough, in 'the
Father of lights,‘ to master and to overmatch any darkness of the prince
of darkness, what or how many soever" (III, 371).

"God so tempering, as the natural body, that in it the eye should not
have the gift to go but to see, and the foot not to see but to go; and
as the great body of the world--in it, Hiram's country should yield
excellent timber and stone, and Solomon's country good wheat and oil,
which is the ground of all commerce: so the spiritual body; that in

it Paul should be deep learned, Apollos should be of better speech--one
need another, one supply the need of another, one's abundance the
other's want" (III, 386).

"Nay, which is not lightly to be passed by, all this done even at the
very time when they were scarce crept out of their sin but three days
before committed, in so wretchedly forsaking Him; and some more than
so, and after would scarce believe He was risen, when they saw Him;--
that even then did He thus breathe on them, and made them that He
did" (III, 270).

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APPENDIX I

LONG SENTENCES URGING OBEDIENCE TO GOD

"If you so reckon of them indeed, let us see the wages you value them
[preacherg7 at; and when we shall see it is but eight pound a year, and
having once so much, never to be capable of more, may not-then the
Prophet's speech there well be taken up, 'a goodly price' these high
gifts are valued at by you, and may not He justly, instead of Zachary
and such as he is, send us a sort of foolish shepherds; and send us this
senselessness withal, that speak they never so fondly, so they speak,
all is well, it shall serve our turn as well as the best of them

all?" (III, 142-43).

"Forasmuch then as there be two loves, saith St. John, one in word and
tongue, and that is feigned; and another in deed and truth, and that
is right; and that Christ conditioneth not, if ye say ye love Me, but
if ye love Me indeed; we must come to St. James' assay, ostende mihi,
'shew me thy faith;' and as well, shew me thy love by some ostensive
sign" (III, 150).

 

"That was but an error, but so comforted they were as, before being
exceeding fearful, they grew exceeding full of courage and spirit;

so as even when they were scourged piteously, ibant gaudentes; 'they

went' away-—not patiently enduring, but even sensibly-—'rejoicing,' not
as men evil entreated, but as persons dignified, having got a new dignity,
'to be counted worthy to suffer for Christ's Name'" (III, 157).

 

"There is 'a spiritual meat,‘ and 'a spiritual drink' saith the Apostle;
in which kind there is none so apt to procreate the Spirit in us as that
flesh and blood which was itself conceived and procreated by the Spirit,
and therefore full of spirit and life to them that partake it" (III, 179).

"First, upon these places where we thus find affections attributed to

God, our rule is ever to reflect the same affection upon ourselves which
is put upon Him; to be jealous over ourselves, to be angry or grieved with
ourselves for that, which is said to anger or to grieve God" (III, 214).

"Sure, even that which we would do to one grieved by us, whom we make
special account of, and would be right loath to lose his favour; never
to leave, but to seek by all means to recover him, by shewing ourselves
sorry and grieved for grieving of him, by vowing never to do the like
more, by undertaking any thing that may win him again" (III, 215).

249

250

"It remaineth.that we pray to Him, Who thus of His Spirit poured forth
this day, that He would vouchsafe on the same day to pour of It on us
here; that we may so hold this feast, the memory of it, and so hear the
words of this prophecy, as may be to His good acceptance, and our own
saving in the great day, 'the day of the Lord'" (III, 304).

“And yet even they also, so as they take not themselves at liberty to
prophesy whatsoever takes them in the tongue, the dreams of their own
heads, or the visions of their own hearts; but remember their super, and
know there by Spirits also to whom 'their spirits be subject'" (III, 315).

"And very agreeable it is, per hunc sanguinem pro hoc Spiritu, 'for the
pouring out of this His Spirit, to render Him thanks with the blood that
was poured out to procure it;' (and this is our last effundam, and a
real effundam too) for this effusion of both, the one and the other, and
for the hope of our salvation, the work both of the one and of the
other" (III, 322).

 

"'Fear God'--there is 'he that fears Him'——'and keep His commandments'--
that is, 'he that works righteousness,'--hoc est totum hominis read some,
'there is all man hath that God will accept of;' or, hoc est omnis homo
read other, and infer, §i_hoc est omnis homo, manifestum quod sine hoc
nihil est omnis homo, this is man, all that he is, for whatsoever besides
this he is, it is as if it were not; this is all things, for without
this, with all his person and personableness, he is nothing in God's
sight" (III, 333).

 

 

 

APPENDIX J

LONG SENTENCES WARNING MAN

"Then, if either He find us so indurate in malice and desire of revenge,
or sins of that sort, that as good offer Him a flint to seal, which will
take no print; or, on the other side, find us so dissolved as it were,
and even molten in the sins of the flesh, that as good offer Him a dish
of water to seal, and that will hold no figure;--both come to one: 1.
not to suffer Him to do it, and 2. not to be in case to receive it; 1.
not disposed to it, or 2. indisposed for it" (III, 217).

"For do they not begin to tell us in good earnest, and speak it in such
assemblies and places as we must take it for their tenet, that they

are simple men that think Christians were to continue so still; they

were to be so but for a time, till their beaks and talons were grown,

till their strength was come to them, and they able to make their party
good; and then this dove here might take her wings, fly whither she would,
'and take her ease;' then a new Holy Ghost to come down upon them that
would not take it as the other did, but take arms, depose, deprive,

blow up; instead of an olive-branch, have a match-light in her beak

or a bloody knife" (III, 255).

"And are there not in the world somewhere, some such as will receive
none, admit of at no hand no other Holy Ghost but their own ghost, and
the idol of their own conceit, the vision of their own heads, the

motions of their own spirits, and if you hit not on that that is there

in their hearts, reject it, be it what it will; that make their breasts
the sanctuary; that in effect say with old Donatist, Qupd volumus Sanctum
est, 'that they will have Holy is Holy,‘ and nothing else?" (III, 275).

 

"That as the carpenters that built the ark wherein Noah was saved,

were themselves drowned in the flood; that as the water of baptism that
sends the child to Heaven, is itself cast down the kennel; semblably is
it with these: and they that by the word, the Sacraments, the keys,

are unto other the conduits of grace, to themselves remain unfruitful,
as do the pipes of wood or lead, that by transmitting the water make
the garden to bear both herbs and flowers, though themselves never

bear any” (III, 2781.

"To make religion nothing but an auricular profession, a matter of
ease, a mere sedentary thing, and ourselves merely passive in it; sit
still, and hear a Sermon and two Anthems, and be saved; as if by the
act of the choir, or of the preacher, we should so be, (for these be

251

252

their acts,) and we do nothing ourselves, but sit and suffer; without
so much as any thing done by us, any effundam on our parts at all;
not so much as this, of calling on the Name of the Lord" (III, 319).

"But the greater number by far are those in the other extreme, that are
nothing timorous, far enough.from that; dissolute, and care not how many
foul blotches they have, so they may have the guilt and punishment taken
away; hear there is remission of sins in His 'blood;' so lie at His
veins continually like horse-leeches, so as if it were possible they
would not leave a drop of blood in Him" (III, 351).

"That our divinity then on the one side be not waterish, without all

heart or comfort, presenting Christ in 'water" only, to make fear where
none is; nor on the other, that we frame not ourselves a sanguine divinity,
void of fear quite, and bring in Christ all in 'blood,' blood and nothing
else; with little 'water,‘ or none at all, for fear of ex nimia gpg_
desperatio" (III, 352).

 

"Hop up and down as grasshoppers, hither and thither, but place they
will have none; yet their fingers itch, and they cannot hold them, doing
they must be; and if they have got but the fag end of a gift, have at
the work; be doing they will of their own heads, uncalled by any so

that have right to call; and for default of others even make no more
ado, but call themselves, lay their own hands upon their own heads,
utterly against Christ's mind and rule" (III, 396).

APPENDIX K

LONG SENTENCES ASSURING MEN OF ETERNAL LIFE

"And almighty God grant we so may receive Him at this good time, as

in His good time we may be received by Him thither, whence He this day
came of purpose to bring us, even to the holy places made without
hands, which is His Heavenly kingdom, with God the Father Who prepared
it, and God the Son Who purchased it for us" (III, 200).

"This grace we are thus to receive there; only, that we 'receive it

not in vain;' 'be not wanting to it' after; 'neglect it not;' 'quench

it not;' 'fall not from it;' but 'stand fast,‘ and 'continue in' it;

be careful to 'stir it up'; yea, 'to grow' and increase in it, more and
more, even to the consummation of it, which is glory--glory being nothing
else but grace consummate, the figure of this stamp in His full per-
fection" (III, 220).

"To which rest, Ascensor caeli, Ductor captivitatis, Largitor donorum,
'He that is gone up to Heaven, the Leader of captivity, the Great Re-
ceiver and Giver of these gifts,‘ vouchsafe to bring us; that as this
feast is the period of all the feasts of the year, so this text, and
the end of it, to dwell with God, may be the end of us all; of our
desires here, of our fruition there" (III, 240).

 

"What time 'He shall change our vile bodies and make them like to His
glorious body,‘ as then it was, and as now it is; the Heaven shall
open, and He receive both them and us to eternal bliss, where we in
Him, and He in us, shall have a perfect complacency for ever, &c."
(III, 260).

"And so receiving it, He that breathed, and He That was breathed, both
of Them vouchsafe to breathe into those holy mysteries a Divine power
and virtue, and make them to us the bread of life, and the cup of
salvation; God the Father also sending His blessing upon them, that
they may be His blessed means of this thrice-blessed effect" (III, 279).

"And as it cries higher, so it differs in this, that it cries in a far
other key, for far 'better things than that of Abel:' not for revenge,
but for 'remission of sins;' for that, whereof it is itself the price
and purchase, for our salvation in that 'great and terrible day of the
Lord,‘ when nothing else will save us, and when it will most import
us; when if we had the whole world to give, we would give it for these
four syllables, salvabitur, 'shall be saved'" (III, 321).

 

253

APPENDIX L

SENTENCES WHICH EXHIBIT BALANCE
AND/OR PARALLEL CONSTRUCTION

"And as no man comes to Christ but by the Holy Ghost, so no man to the
calling but by the gift. And as no man comes to the Father but by
Christ, so no man to the work but by the calling" (III, 391).

"And He had trinam mersionem; 1. one in 'Gethsemane,‘ 2. one in 'Gab-
batha,' 3. and a third in 'Golgotha.‘ In 'Gethsemane,‘ in His sweat of
blood. In 'Gabbatha,' in the blood that came from the scourges and
thorsn; and in 'Golgotha,‘ that which came from the nails and the spear"
(III, 247).

 

"Let us return to our Pentecost duty, to glorify God for the Holy Ghost
thus sent these two ways:--l. As the Spirit within, filling; 2. As the
tongues without, uttering" (III, 142).

"Wants both temporal, for from 'on high' He can 'send down a gracious
rain upon His inheritance,‘ to refresh it; and spiritual, for from 'on
high' He did send down the gifts and graces of the Spirit, the dona dedit
of this feast, and of this text both" (III, 226).

"As we have our faith by illumination, so have we our holiness by
inspiration; receive both, both from without" (III, 190).

"By Him we are regenerate at the first in our baptism. By Him after,
confirmed in the imposition of hands. By Him after, renewed to repen-
tance, 'when we fall away,‘ by a second imposition of hands. By Him
taught all our life long that we know not, put in mind of what we for-
get, stirred up in what we are dull, helped in our prayers, relieved in
'our infirmities,‘ comforted in our heaviness; in a word, 'sealed to
the day of our redemption,‘ and 'raised up again in the last day'"
(III, 191).

"Both with one effusion pour Him; Both with one spiration breathe Him"
(III, 307).

"And as He to come to us, so we to come to Him. He to us in both, we
to Him for both. He not to us, in either alone; we not to Him, for
either alone“ (III, 349).

"In the former, of hearing, is matter of faith. In the latter, of
receiving, matter of moral duty" (III, 183-4).

254

255

"Keeps them from doing evil at all, makes them avoid it; or keeps them
from doing evil still, makes them forsake it" (III, 334).

"Vain men they are, that boast of the Spirit, without the work; hypo-
crites they are, that counterfeit the work, without the Spirit" (III, 194).

"No; do we evil, we will not know it, we excuse, we lessen it. Do we
well, we know it straight; nay we over-know, and over-praise it" (III, 342).

"Though he answer, 'Here I am,‘ Christ spoke not to him. Though he
came running never so fast, God sent him not" (III, 389).

"Messias He was, in regard of His anointing; Shiloh He was too, in
regard of His sending" (III, 288).

"Dying, we call upon men for it; living, we suffer them to neglect it"
(III, 320) .

"We cannot love him well, whom we think not well of. We cannot think
well of him, whom we think evil comes from" (III, 363).

"All our multitude is from unity. All our diversity is from identity.
All our divisions from integrity; from 'one and the same' entire
'Spirit'" (III, 385).

APPENDIX M

A SELECTION OF ANDREWES' PROSE

"My outward calling by My word, inward movings by My Spirit, My
often exhortations in your ears, My no less often inspirations in your
ears, My no less often inspirations in your hearts, tactus Mei gt tractus,
'My touches and My twitches,’ My benefits not to be dissembled, My
gentle chastisements, My deliverances more than ordinary, My patience
while I held My peace, such periods as this when I speak, My putting you
to it by quid debuit facere? to set down what I should have done and
have not, these shew_guoties volui, 'that many times I would when you
would not.‘ The two verses past, His compassionate complaint in them.
And is there no hope? Will you not? 0, why will you not? Otherwhere
you will and not here, why not here? You have no reason why you will
not. Why will you not? If not why fall, or err, or revolt, yet only
why 'perpetual?' These are evidences enough, He is willing enough there-
withal. But, to put it out of all doubt, we see. He breaketh out into
a protestation, that if this be the lie we lay hold of, we may let it
go when we will. And sure, how earnestly God affecteth the sinner's
conversion, we might be thought to misinform, and to blow abroad our
own conceits, if this and such places were not our warrant. I not hear?
Why, I stand wishing and waiting, and longing and listening to hear of
it. Wishing, 'O that My people.’ Waiting, expectat Dominus BE.E$§T
ereatur; 'longing,‘ even as a woman that is great, 'after green fruit;'
listening, that I might but hear two good words from them, that might
shew that they were but thus forward as to think of this point. It is
not all one, it is not neither here nor there with me whether you do
it, it is a special thing I hearken after; no merchant for his com-
modity, no Athenian for his news, more oft or more earnest" (I, 345-6).

 

 

 

 

256

APPENDIX N

A SELECTION OF ANDREWES' PROSE

"Even the strength and stablishing of Sijcredideritis stabiliemini,
by which not only the devil's darts are repelled in the spiritual, but
'the armies of the aliens are put to flight' in the earthly warfare.
Therefore Moses made such reckoning of Celebrabimus, that having re-
counted, as the strength of Cain's progeny, their inventing of the
tent, making of the flute of brass, and iron works, he opposeth to them
all, as able to match them all, in the posterity of the sons of God,
the invocation of His Name, begun and set on foot, first, by Enoch,
as the main pillar of strength which the people of God trust to. And
St. Paul is bold, 1 Tim. 2.1., where, laying, as it were, the chamber-
beams and stories of each Christian government;—-Princes first, by
whose means peace, and quietness; from thence knowledge of the truth;
from it, godly and honest life; and from them, salvation;--as the base
or pillar of all, and that which beareth up, and giveth strength to
all, setteth Prayer; prayer to be made, that so princes preserved;
that so peace maintained; that so knowledge intended; that so a godly
and honest life practised; that so salvation attained. Reckoning
invocation as a special pillar of each estate; and as a prerogative
royal, prayer for all men, but above all men for princes. Thus doth
religion strengthen us, and is Israel with God; and not with God only,
but is Jacob also, and prevaileth with men too" (II, 7-8).

 

 

257

 

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