Both are to be found in the 2nd volume of Laud's Anecdota syriaca.
He manipulated the evidence against him, and having been entrusted with the search of Laud's papers, he published a garbled edition of the archbishop's private "Diary," entitled A Breviate of the Life of Archbishop Laud.
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.
The opportunity came with the old king's death in 1625, for James, with all his pedantry, was too wise and cautious to embark in Laud's rash undertakings, and had already shown a prudent moderation, after setting up bishops in Scotland, in going no further in opposition to the religious feelings of the people.
On the accession of Charles, Laud's ambitious activities were allowed free scope.
Laud's infatuated policy could go no further, and the etcetera oath, according to which whole classes of men were to be forced to swear perpetual allegiance to the "government of this church by archbishops, bishops, deans and archdeacons, &c.," was long remembered and derided.
At the same time the circumstances of the period, the fact that various schemes of union with Rome were abroad, that the missions of Panzani and later of Conn were gathering into the Church of Rome numbers of members of the Church of England who, like Laud himself, were dissatisfied with the Puritan bias which then characterized it, the incident mentioned by Laud himself of his being twice offered the cardinalate, the movement carried on at the court in favour of Romanism, and the fact that Laud's changes in ritual, however clearly defined and restricted in his own intention, all tended towards Roman practice, fully warranted the suspicions and fears of his contemporaries.
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.
The chief feature of Laud's administration is attention to countless details, to the most trivial of which he attached excessive importance, and which are uninspired by any great underlying principle.
The external form was with him the essential feature of religion, preceding the spiritual conception, and in Laud's opinion being the real foundation of it.
Spiritual influence, in Laud's opinion, was not enough for the church.
BIBLIOGRAPHY.-All Laud's works are to be found in the Library of Anglo-Catholic Theology (7 vols.), including his sermons (of no great merit), letters, history of the chancellorship, history of his troubles and trial, and his remarkable diary, the MSS.
Various modern opinions of Laud's career can be studied in T.
Humphrey Henchman, bishop of London, employed him to write a vindication of Laud's answer to John Fisher, the Jesuit.
Although a strong opponent of Laud's and Charles's ecclesiastical policy, Prichard lived unmolested, and even rose to be chancellor of St Davids; but the indiscreet Wroth, " the founder and father of nonconformity in Wales," being suspended in 1638 by Bishop Murray of Llandaff, founded a small community.
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.
The General Assembly of Glasgow in 1638 abjured Laud's book and took its stand again by the Book of Common Order, an act repeated by the assembly of 1639, which also demurred against innovations proposed by the English separatists, who objected altogether to liturgical forms, and in particular to the Lord's Prayer, the Gloria Pcrtri and the minister kneeling for private devotion in the pulpit.