Lancelot Andrewes
In lieu of an abstract, here is a brief excerpt of the content:

[ 817 Lancelot Andrewes1 The Right Reverend Father in God, Lancelot Bishop of Winchester, died on September 25, 1626. During his lifetime he enjoyed a distinguished reputation for the excellence of his sermons, for the conduct of his diocese, for his ability in controversy displayed against Cardinal Bellarmine,2 and for the decorum and devotion of his private life. Some years after Andrewes’s death Lord Clarendon, in his History of the Rebellion, expressed regret that Andrewes had not been chosen instead of Abbott to the Archbishopric of Canterbury,forthusaffairsinEnglandmighthavetakenadifferentcourse.3 By authorities on the history of English Church Andrewes is still accorded a high, perhaps the highest, place; among persons interested in devotion his Private Prayers are not unknown. But among those persons who read sermons, if they read them at all, as specimens of English prose, Andrewes is little known. His sermons are too well built to be readily quotable; they stick too closely to the point to be entertaining. Yet they rank with the finest English prose of their time, of any time. Before attempting to remove the remains of his reputation to a last resting place in the dreary cemetery of literature, it is desirable to remind the reader of Andrewes’s position in history. The Church of England is the creation not of the reign of Henry VIII or of the reign of Edward VI, but of the reign of Elizabeth. The via media which is the spirit of Anglicanism was the spirit of Elizabeth in all things; the last of the humble Welsh family of Tudor was the first and most complete incarnation of English policy. The taste or sensibility of Elizabeth, developed by her intuitive knowledge of the right policy for the hour and her ability to choose the right men to carry out that policy, determined the future of the English Church. In its persistence in finding a mean between Papacy and Presbytery the English Church under Elizabeth became something representative of the finest spirit of England of the time. It came to reflect not only the personality of Elizabeth herself, but the best community of her subjects of every rank. Other religious impulses, of varying degrees of spiritual value, were to assert themselves with greater vehemence during the next two reigns. But the Church at the end of the reign of Elizabeth, and as developed in certain directions under the next reign, was 1926 818 ] a masterpiece of ecclesiastical statesmanship. The same authority that made use of Gresham, and of Walsingham, and of Cecil, appointed Parker to the Archbishopric of Canterbury; the same authority was later to appoint Whitgift to the same office.4 To the ordinary cultivated student of civilization the genesis of a Church is of little interest, and at all events we must not confound the history of a Church with its spiritual meaning. To the ordinary observer the English Church in history means Hooker and Jeremy Taylor – and should mean Andrewes also: it means George Herbert, and it means the churches of Christopher Wren. This is not an error: a Church is to be judged by its intellectual fruits, by its influence on the sensibility of the most sensitive and on the intellect of the most intelligent, and it must be made real to the eye by monuments of artistic merit. The English Church has no literary monument equal to that of Dante, no intellectual monument equal to that of St. Thomas, no devotional monument equal to that of St. John of the Cross, no building so beautiful as the Cathedral of Modena or the basilica of St. Zeno in Verona.5 But there are those for whom the City churches are as precious as any of the four hundred odd churches in Rome which are in no danger of demolition,6 and for whom St. Paul’s, in comparison with St. Peter’s, is not lacking in decency;7† and the English devotional verse of the seventeenth century – admitting the one difficult case of conversion, that of Crashaw – finer than that of any other country or religious communion at the time.8† The intellectual achievement and the prose style of Hooker and Andrewes came to complete the structure of the English Church as the philosophy of the thirteenth century crowns the Catholic Church. To make this statement is not to compare the Laws of Ecclesiastical Polity with the Summa.9 The seventeenth century was not an age in which the Churches occupied themselves with metaphysics, and none...