Father:
John Goodwin (1480 Wells, Somerset, England - July 24, 1535 Wells, Somerset, England)

Mother:
Kargaret Ann Allington (1480 Brent Pelham, Herfordshire, England - 1560 Northampshire, England)

Children:
1. ( ) Goodwin; had issue:

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

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

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

left issue:

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

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

Issue:

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

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

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

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

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

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

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

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

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

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

Issue:

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

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

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

_____________

Farquhar Savage Gunter Family Tree has he name as Agnes Newport, 1507-1541.

______________
Step-[grand?son] Lancelot Andrews:

THE LIFE OF BISHOP ANDREWES. MEMOIRS
of the
LIFE AND WORKS
of
THE RIGHT HONORABLE AND RIGHT REV. FATHER IN GOD

LANCELOT ANDREWES, D.D.
LORD BISHOP OF WINCHESTER.
by the REV. ARTHUR T. RUSSELL, B.C.L.
OF ST. JOHN'S COtLEQE, CAMBRIDGE,
VICAR OF WHADDON, CAMBRIDGESHIRE. CAMBRIDGE:
Printed
FOR THE AUTHOR BTYJ. PALMER, SIDNEY STREET.
1860.
THE LIFE OF LANCELOT ANDREWES, D.D.
LORD BISHOP OP WINCHESTER,
CHAPTER I.
Andrewes at School and at the University—His College Lectures on the Decalogue—His doctrines—Faith the foundation of Religion— Of the rule of interpretation—The reason of the introduction of the New Covenant—Of the use of images and pictures in Churches —Of the Eucharist, and of the application of sacrificial terms to it.

Lancelot Andrewes was bom A.D. 1555, in Thames-street, in the parish of Allhallows, Barking, London, of religious parents, who, besides his education, left him a fair estate which descended to his heir at Rawreth, a little village between Chelmsford and Rayleigh.[Morant professes that he was unable to discover what this property was. (Morant's Estex, vol. i. p. 286.) But he informs us that the manors of Malgreffs or Malgraves, in the parish of Horndon, and of Goldsmiths in that of Langdon, were in this family. Langdon and Horndon-on-the-Hill are between Billericay and Tilbury. " Anne daughter of Mr. Thomas Andrews, citizen of London, brought it to her husband Thomas Cotton, of Conington, in Cambridgeshire." This Anne must have been the bishop's niece. Her only daughter Frances married Dingley Ascham, Esq. {Ibid. pp. 218, 247.) Note in p. Hi. Andreiret' Minor Works. (Oxford, J. H. Parker, 1854.) In the register of Newton, near Bury St. Edmund's, there occurs, " Rebecca daughter of William Andrewes, gent, of Bury, was buried 22 Nov. 1582." This family bore the same arms with the bishop. They were dispersed over Hampshire, Suffolk, and London; and perhaps of this family was Sir Henry Andrewes, of Lathbury,] His father Thomas in his latter time became one of the Society and master of Trinity House, and was descended of the ancient family of the Andrewes in Suffolk. Lancelot was early sent to the Coopers' Free School, Ratcliff, in the parish of Stepney. This school was founded in the reign of Henry the Eighth by Nicholas Gibson, grocer, who in 1538 served the office of Sheriff. It was intended for the education of sixty children of poor parents, under a master and usher, and to it were attached an almshouse and chapel. Here Andrewes was placed under Mr. Ward, who, discovering his abilities, persuaded his parents to continue him at his studies and to destine him to a learned profession. His young scholar did not prove unmindful of his kindness, but when raised to the see of Winchester, promoted his son Dr. Ward to the living of Bishop's Waltham.1 At this place, which is a small market-town ten miles north-east of Southampton, the Bishops of Winchester had a residence from the time of Bishop Henry de Blois, brother of King Stephen. This place was the favorite resort of the famous Wykeham. The palace was destroyed in the civil wars.2 From Mr. Ward Andrewes was sent to the celebrated Richard Mulcaster, then master of Merchant Taylors' School.' Mulcaster was a strict disciplinarian, having been trained under the stern Udal at Eton. Thence he went to King's College, Cambridge, in 1548, but removed to Oxford, where his learning was so highly esteemed that in 1561 he was appointed the first master of Merchant Taylors' School, which was founded in that same year by the munificent Sir Thomas White. Here Mulcaster continued until 1596, and was appointed master of St. Paul's School, from which he was preferred by the Queen to the rich rectory of Stanford Rivers, near Ongar, 1598. In 1609 he was deprived by death of a beloved wife, with whom he had lived happily fifty-six years. He did not long survive, but died April 15, 1611. Amongst Andrewes' contemporaries at Merchant Taylors' were Giles Thompson, afterwards Bishop of Gloucester,1 Thomas Dove, afterwards Bishop of Peterborough,' and Ralph Hutchenson, who was president of St. John's College, Oxford, from 1590 to his death, January 17, 1605. On his leaving Merchant Taylors' School in 1571, Andrewes was entered at Pembroke College, Cambridge. On 9th September in this same year Dr. Thomas Watts, of Christ's College, Cambridge, (who in 1560 was appointed archdeacon of Middlesex, in the place of the venerable Alexander Nowell,) being then prebendary of Totenhale in St. Paul's, and in 1571 also dean of Bocking, founded seven scholarships at Pembroke College, called Greek scholarships.* The four first scholars upon this foundation were Andrewes and Dove, Gregory Downhall, and John Wilford. About the same time Andrewes was, with Dove, Wilford, and William Plat, appointed to a scholarship in Jesus College, Oxford, at the request of the founder, by Queen Elizabeth. It would appear that he was nominated to a scholarship at Oxford previously to his admission, or at least residence, at Cambridge. He left Merchant Taylors' School on St. Barnabas Day, June 11, 1571, and the royal charter of foundation whence Jesus College dates its institution, is dated 27 June, 13 Eliz. 1571. By this charter Dr. Hugh Price, or Ap Rice, (LL.D., of Oxford, 1525, and supposed to have been educated at Oseney Abbey), Treasurer of St. David's, was permitted to settle estates on the said college to the yearly value of £160., for the sustentation of eight fellows and eight scholars, all appointed in the first instance, according to Dr. Price's mind, by Queen Elizabeth.1

" What he did when he was a child and a schoolboy, it is not now known," says his grateful biographer Isaacson, " but he hath been sometimes heard to say, that when he was a young scholar in the University, and so all his time onward, he never loved or used any games or ordinary recreations, either within doors, as cards, dice, tables, chess, or the like; or abroad, as bats, quoits, bowls, or any such; but his ordinary exercise and recreation was walking either alone or with some companion with whom he might confer and recount his studies." To the last he took great delight in those meditations that are, as it were, inspired by the beholding of the works of God.

His custom was, after he had been three years at the University, (when he took his degree of B.A. in 1574-5,) to come up to London once a year to visit his parents, always about a fortnight before Easter, and to stay with them about a month, never intermitting his studies. And, until he was a bachelor of divinity, he even used to perform these journies on foot.

In October 1576 he was chosen to a fellowship at his college, and Dove, the unsuccessful candidate, was continued as a tanquam-socius by a liberality not unusual in those times. In 1578 he took the degree of M.A.1 In 1580 he was ordained, and the same year his name appears in the College books as Junior Treasurer. In 1581 he was Senior Treasurer, and on July 11 was incorporated M.A. of the University of Oxford, on the same day with William Pemberton of Christ College, afterwards the incumbent of High Ongar.2

i Memorials of Oxford, by Dr. Ingram, Presidont of Trinity College.

After he had been some time Master of Arts he was appointed catechist in his college, and read his lectures upon the decalogue at the hour of catechising (three in the afternoon) every Saturday and Sunday; and such was his reputation as a student and a divine, that many came to the chapel, now (since the chapel founded by Bishop Wren) the College library; and these not only from other colleges, but even from the country. So report both his biographer Isaacson and Jackson the editor of these very lectures. They were put forth from notes in 1642, and entitled, The Moral Law expounded; and in the same volume were reprinted his Sermons on the Temptation in the Wilderness, and on Prayer. The lectures were a second time edited in 1650, and again in 1675, in a comparatively modern style, and with many enlargements and additions. The edition of 1675 is by no means so accurately printed as that of 1642. Of the substance of the work there can be no doubt that it is the production of our prelate. John Jackson the first editor was probably one of the Assembly of Divines, Preacher of Gray's Inn and of the University of Cambridge.3 Sparke was a Puritan, and has introduced his own likeness in an engraving of Laud's Trial.

We have witnessed in our own times an extreme jealousy of all summaries of the Gospel. Not so Bishop Andrewes, who, in his introduction to these lectures, observes, in defence of catechising by the help of summaries, that " our Saviour catechising Nicodemus made an epitome or abridgement of the Gospel under one head: So God loved the world, that He gave His only begotten Son, that whosoever believeth on Him might not perish, but have everlasting life."1

1 In this year Dr. Fulte was made master of Pembroke College.
1 See Wood's Fatti, vol. i. p. 219.
3 Ibid. p. 279. * p. 4, cd. 1642. p. 5, ed. 1G75.

After an introduction vindicating the practice of catechising, Andrewes proceeded to speak of the spirit in which the catechized should come to this exercise; and in this, which forms the second chapter, the later is more copious than the earlier edition. But both appear to be taken from notes, and neither can claim to be the original, for each edition possesses its peculiar marks of the style and learning of our author. In the third chapter the catechist proves with great variety of classical and patristical illustration, that true happiness is to be found only in God. Then he proceeds to shew that the surest way to come unto God is by faith. Nor is there fear of credulity when we believe God, who neither can deceive nor be deceived. Now faith is grounded, says Andrewes, upon the word of God, though published and set forth by man.1 We cannot come to God by reason, for God transcends reason, nor can we know anything of the essences of things. And as to credulity, the endless differences of philosophers upon the nature of the chief good shew that the uncertainty of the way of reason is most favorable to credulity. And so in the thing3 of common life there is likewise frequent and inevitable necessity for faith.8

But faith doth not exclude reason as corroborative of revelation. So St. Paul appeals to natural reason in the first chapter of his Epistle to the Romans. And, adds our catechist, " having thus submitted ourselves to belief, and strengthened it with reason, we must look for an higher teacher. For though faith be a perfect way, yet we being imperfect walk imperfectly in it; and therefore in those things which transcend nature and reason, we must believe God only, and pray to Him, that by the inspiration of His Holy Spirit, we may be directed and kept in this way." And " because this inspiration cometh not all at once at the first, we must grow to perfection by little and little, and come up by degrees till it please Him to send it in full measure to us. He that believeth shall not make haste."*

Excellently then does he treat of the proofs of the being of a God, especially from the existence of moral sentiments and of a conscience in man.1 Next are summed up the proofs of. a particular providence, in which chapter he affirms the principle, that God is his own end, and that he wills all things for his own honour.* Then follow very elaborate discourses upon Heathenism, Judaism, Mahometanism, and the evidences of Christianity. He then proceeds to treat of the rule of interpretation, and does not, as do some who make use of his name, treat the Scriptures as practically useless until a meaning is assigned to them out of the Fathers or by the Church. He does not refer us either to the one or to the other as the rule of interpretation, but will have us seek the literal meaning of each passage, consult the text in the original tongues, compare Scripture with Scripture, learn the intent of those expressions or idioms that are peculiar to Scripture, as the crucifying of the flesh, the mortifying of concupiscence, &c.; consider the scope of the passage, as, what was God's intent in setting down the law, in giving a prophecy, in working a miracle, &c, as St. Paul to Timothy reasoneth from the end of the law, against those that made evil use of the law; and lastly, have regard to the context. These rules he prefaces with a quotation from St. Augustine, " Let us ask by prayer, seek by reading, find out by meditation, taste and digest by contemplation."

1 p. 20, ed. 1675. » p. 21. 3 Ibid.

It may be observed that in this part of the lectures we meet with a very plain proof that the latter edition was not taken from the bishop's own manuscript, and that it does not deserve the high commendation it gives itself in the titlepage. Thus in p. 54 we read (Rule) 4. " To be acquainted with the phrase of the Holy Ghost, and this is to be gotten by the knowledge of the dialect, idiom, or style of the Holy Spirit, as the apostle speaks, by use to discern it, as the crucifying of the flesh, mortifying the concupiscence, &c, for sometimes the Holy Ghost in Greek sends us to the Holy Ghost in Hebrew." This abrupt transition and incausal connection is not found in the earlier edition, which runs thus: " 4. The knowledge of the Holy Ghost's phrase, t. c. idiom, dialect, or style: for the 1 p. 28, cd. 1675. p. 33, ed. 1642. * p. 33.

Holy Ghost useth divers idioms that are not to be found in other writers; as, the crucifying of a man's flesh, the mortifying of his concupiscence, &c. Therefore we must be perfect in these; and as Heb. 5, ver. last, have our senses exercised, that we may know the Holy Ghost when he speaketh. Often we shall meet with Tout' earl fieOepfirjvevo/j^vov, this is being interpreted; the Holy Ghost in Greek referreth us to the Holy Ghost in Hebrew."1

The second editor has endeavoured to incorporate his own with Bishop Andrewes' doctrine. It is to be observed moreover, that whereas the larger additions to the author are distinguished as such by the editor, he has also inserted glosses and limitations which are indeed put in italics; but neither are these the only additions, for it is owned in the preface that there are some additions left by mistake in the same character with the rest.2 Very remarkable is our author's reason for the introduction of the new covenant; it is in perfect harmony with the great principle of his theology, that God is all in all: "The reason of this second covenant was, that now Adam having lost his own strength by breach of the first, all power and strength should be new from God in Christ, and all the glory be given to him. For if Adam had stood by his own strength in the first, howsoever God should have had most glory, yet Adam should have had some part thereof for using his strength well and not abusing it when he might, but kept his standing. But that God might have all the glory, he suffered the first covenant to be broken, and permitted man to fall, for which fall he was to make satisfaction, which he could not do but by Christ, nor perform new obedience but by the grace of God preventing us, and making us of unwilling willing, and of unable able to do things in that measure that God will require at our hands."3 He discourses of the order that should be observed in preaching. He will have the law preached first because by it alone men are humbled; then he will have them brought to that covenant by which they can be saved.

- Newport Pagnel, in Buckinghamshire.

1 Dr. Ward was also Fellow of Queens' College, Cambridge, and Prebendary of Chichester. Bishop Andrewes probably collated him to the latter.

2 " Little now remains but a part of the wall, overgrown with ivy, and the park is converted into a farm. The stews for keeping fish for the use of the house are still in being; and against a wall near the ruins is an ancient peartree, Baid to have been planted by William of Wykeham, who is said to have expended 30,000 marks in repairing and enlarging this mansion."—Cruttwell's Tour, §c, 1801, vol. ii. p. 162.

3. Bishop Andrewes left his son Peter a legacy of £20. Of Mulcaster Isaacson records that Andrewes ever reverently respected him during his life, in all companies, and placed him at the upper end of his table, and after his death caused his picture (having but few other in his house) to be set over his study door. He was of a wealthy family in Cumberland, who, in the time of William Bufus, had the charge of defending the border-countries from the Scots. Be was the son of William Mulcaster, Esq., who resided during the former part of his life at Carlisle, and whose pedigree occurs in notices of Surrey Descents, amongst the uncatalogued MSS. of Dr. Rawlinson at Oxford, {pent. Hag. vol. lxx. p. 420.)

1 Dr. Giles Thompson was also a native of the metropolis. He was sent from Merchant Taylors' School in 1571 to University College, Oxford, and was elected thence to a fellowship at All Souls in 1580. He served the office of Proctor in 1586, and was appointed Divinity Header at Magdalene College. Queen Elizabeth made him one of her chaplains, and in 1602 Dean of Windsor. He had a considerable hand in preparing the present version of the New Testament, and succeeded Dr. Parry in the see of Gloucester in 1611, but died the following year.

3 Dr. Dove being an eloquent preacher was made Dean of Norwich in 1589, and raised to the see of Peterborough in 1601. There he continued till his death, August 30, 1630. He was about the same age with Andrewes.

* Sir John Harrington relates that Sir Francis Walsingham, the same " great councillor of those times who procured Andrewes a prebend in Paul's," gave him a "liberal exhibition." {Brief View of the Slate of the Church of England, p. 141. Lond. 1652.) Whether this refers to his own liberality towards Andrewes at the University, or to his having perhaps brought him into the notice of his other patrons, Price and Watts, does not appear. It is most probable that Sir Francis Walsingham contributed out of his own purse to his support at the University. He resided in the immediate vicinity of Andrewes' parents, in Seething-lane, communicating with All Hallows, Barking.