In November 1635 he had been nominated by Laud to a fellowship at All Souls, Oxford, where, says Wood (Aiken.
Henrietta; but it may have been strengthened by his known connexion with Laud, as well as by his ascetic habits.
He declined invitations from Cambridge, but accepted from Archbishop Laud a prebend in Canterbury cathedral without residence, and went to England to be installed in 1629, when he was made LL.D.
When at Rochester he appointed William Laud as his chaplain and gave him several valuable preferments.
His correspondence with Laud and with Sir Dudley Carleton and Sir Francis Windebank (Charles I.'s secretaries of state) are valuable sources for the history of the time.
Among his works are Fasti Etonenses (1899) his father's Life (1899); The Schoolmaster (1902), a commentary on the aims and methods of an assistant schoolmaster in a public school; a study of Archbishop Laud (1887); monographs on D.
He was a student of Western theology, a correspondent of Archbishop Laud, and had travelled in Germany and Switzerland.
Influenced, however, by his godfather, Laud, then bishop of London, he resolved to make an impartial inquiry into the claims of the two churches.
Laud, now archbishop of Canterbury, was not a little solicitous about Chillingworth's reply to Knott, and at his request, as "the young man had given cause why a more watchful eye should be held over him and his writings," it was examined by the vicechancellor of Oxford and two professors of divinity, and published with their approbation in 1637, with the title The Religion of Protestants a Safe Way to Salvation.
His father having neglected to sacrifice to Artemis, she sent a wild boar to ravage the laud, which was eventually slain by Meleager.
And Archbishop Laud would make no terms with deniers of royal supremacy in religion, and in 1632 this church was persecuted.
In the matter of ecclesiastical administration he similarly followed a middle course; but he had now to contend against the growing influence of Laud and the extreme high church party.
In 1639 he was again condemned by the Star Chamber for libelling Laud, a further heavy fine being imposed for this offence.
Laud early took up a position of antagonism to the Calvinistic party in the church, and in 1604 was reproved by the authorities for maintaining in his thesis for the degree of B.D.
In April 1622 Laud, by the king's orders, took part in a controversy with Percy, a Jesuit, known as Fisher, the aim of which was to prevent the conversion of the countess of Buckingham, the favourite's mother, to Romanism, and his opinions expressed on that occasion show considerable breadth and comprehension.
A close and somewhat strange intimacy, considering the difference in the characters and ideals of the two men, between Laud and Buckingham now began, and proved the chief instrument of Laud's advancement.
Laud defended Richard Montague, who had aroused the wrath of the parliament by his pamphlet against Calvinism.
In the patronage of learning and in the exercise of authority over the morals and education of youth Laud was in his proper sphere, many valuable reforms at Oxford being due to his activity, including the codification of the statutes, the statute by which public examinations were rendered obligatory for university degrees, and the ordinance for the election of proctors, the revival of the college system, of moral and religious discipline and order, and of academic dress.
Laud continued to support Strafford's and the king's arbitrary measures to the last, and spoke in favour of the vigorous continuation of the war on Strafford's side in the memorable meeting of the committee of eight on the 5th of May 1640, and for the employment of any means for carrying it on.
Laud now tendered the king's pardon, which had been granted to him in April 1643.
Laud's complete neglect of the national sentiment, in his belief that the exercise of mere power was sufficient to suppress it, is a principal proof of his total lack of true statesmanship. The hostility to "innovations in religion," it is generally allowed, was a far stronger incentive to the rebellion against the arbitrary power of the crown, than even the violation of constitutional liberties; and to Laud, therefore, more than to Strafford, to Buckingham, or even perhaps to Charles himself, is especially due the responsibility for the catastrophe.
Passing to the more indirect influence of Laud on his times, we can observe a narrowness of mind and aim which separates him from a man of such high imagination and idealism as Strafford, however closely identified their policies may have been for the moment.
Longueville's Life of Laud, by a Romish Recusant (1894); Congregational Union Jubilee Lectures,.
Mozley's Essay on Laud; Archbishop Laud, by A.
Hutton (1895); Archbishop Laud Commemoration, ed.
Bell, Archbishop Laud and Priestly Government (1907).
With the fall of Laud all attempts to enforce it necessarily came to an end.
Square cap of Archbishop Laud (d.
Refusing to observe the ecclesiastical regulations of Archbishop Laud, he was brought before the court of high commission in 1629, and again in 1634, when, for opposing the placing of a rail around the communion table, he was suspended and imprisoned.
The sent forth) of Jesus the friend in the love of the Father, of God."He uses the formula: Praise and laud to the Father and the Son and the Holy Spirit."
John Maxwell (c. 1590-1647), archbishop of Tuam, was a Scottish ecclesiastic who took a leading part in helping Archbishop Laud in his futile attempt to restore the liturgy in Scotland.
They include most of the collects on Saints' Days, for which, though no direct evidence of authorship is as yet forthcoming, Cranmer is probably responsible, and certain other collects, such as that for the Royal Family (Archbishop Whitgift); that for the high court of parliament (Archbishop Laud); that for all conditions of men (Bishop Gunning), &c.
In the time of Archbishop Laud, however, the present practice of the Church of England was introduced.
The wants, moreover, of the North American colonies did not escape the attention of Archbishop Laud during his official connexion with them as bishop of London, and he was developing a plan for promoting a local episcopate there when his troubles began and his scheme was interrupted.
And Archbishop Laud had just met with a reverse in their efforts to impose the English liturgy upon the Scots; and fearing further measures on the part of the king, it occurred to Archibald Johnston, Lord Warriston, to revive the National Covenant of 1581.
In November 1640 the Long Parliament succeeded to the Short, and sent Laud and Strafford to the Tower, and Hobbes, who had become, or thought he had become, a marked man by the circulation of his treatise (of which, " though not printed, many gentlemen had copies "), hastened to Paris, " the first of all that fled."
Prejudice and real or imaginary legal obstacles stood in the way of the erection of episcopal sees in the colonies; and though in the 17th century Archbishop Laud had attempted to obtain a bishop for Virginia, up to the time of the American revolution the churchmen of the colonies had to make the best of the legal fiction that their spiritual needs were looked after by the bishop of London, who occasionally sent commissaries to visit them and ordained candidates for the ministry sent to England for the purpose.
By 1636, Charles and Laud had decided to introduce a liturgy, a slightly, but in Scottish apprehensions " idolatrously," modified version of the Anglican prayer-book.
Degrees by Laud in 1636-1638 (Brodrick, History of Oxford, p. 114), but the standard prescribed was so much beyond the actual requirements of later times that it may be doubted if it was enforced.
In the discharge of his vice-chancellor's duties he came into conflict with Laud, who even thus early was manifesting his antagonism to the prevailing Puritanism.
During the first years of his reign he was occupied in other directions; but when he came to Scotland in 1633 to be crowned, Laud came with him, and though like his father he showed himself kind to the clergy in matters of stipend, and adopted measures which caused many schools to be built, he also showed that in the matter of worship the policy of forcing Scotland into uniformity with England was to be carried through with a high hand.
During the years prior to the Great Rebellion, however, in spite of the preaching and writings of Vicar Prichard, Wroth and others, the vast mass of Welshmen of all classes remained friendly to the High Church policy of Laud and staunch supporters of the king's prerogative.
The use of ceremonial lights was among the indictments in the impeachment of Laud and other bishops by the House of Commons, but these were not based on the Act of Uniformity.
And Archbishop Laud proved fruitless; in 1637 the reading of Laud's draft of a new form of service based on the English prayer book led to riots in Edinburgh and to general discontent in the country.
In the Great Remonstrance of 1641 occur the words "the malignant partie, wherof the Archbishop (Laud) and the earl of Strafford being heads."
In December 1621 he succeeded his friend, William Laud, as president of St John's College, and in 1626 and 1627 he was vice-chancellor of the university.
Its church of St Paul was built as a chapel of ease to Fulham, and consecrated by Laud in 1631.
Among many proofs of these qualities it will be enough to refer to what he says of the characters of James I., Bacon, Laud, Strafford and Cromwell.
On the recommendation of Laud he was appointed one of the royal chaplains in 1631, and was a favourite preacher with the king, who made him regius professor of divinity at Oxford in 1642.
Their views were due to a reaction against three main tendencies in contemporary English thought: the sacerdotalism of Laud and his followers, the obscurantist sectaries and, most important of all, the doctrines of Hobbes.