The publication of an anonymous satire against Archbishop William Laud, titled Canterbury His Change of Diet, is one mark of the shift.
When his son Alexander Gill the younger found himself in trouble in 1628, he intervened directly with William Laud.
E was once owned by William Laud, Archbishop of Canterbury 1633–1654, so is also known as the Laud Chronicle.
In 1634 Farindon was presented by John Bancroft, bishop of Oxford, to the vicarage of Bray, Berkshire; and in 1639, through the interest of William Laud, he obtained in addition the post of divinity lecturer in the Chapel Royal at Windsor.
By 1633, Cotton's inclination toward Puritan practices had attracted the attention of Archbishop William Laud who was on a mission to suppress any preaching and practices that did not conform to the tenets of the established Anglican Church.
After the death of Buckingham in 1628, whom he declared "the greatest enemy of three kings," the principal object of his dislike and rude jests was William Laud, whom he openly vilified and ridiculed.
In 1638, the king summoned him, together with Traquair and Roxburgh, to London, but he refused to be won over, warned Charles against his despotic ecclesiastical policy, and showed great hostility towards William Laud.
Mountjoy, by whom she had already had several children, married her on 26 December 1605 at Wanstead House in London, in a ceremony conducted by his chaplain, William Laud, afterwards Archbishop of Canterbury.
In 1639 the Mastership of the Rolls became vacant on the death of Sir Dudley Digges, and Caesar consulted Archbishop Laud on whether he might obtain it, but was warned "that as things then stood, the place was not like to go without more money than he thought any wise man would give for it".
The Codex Laud, or Laudianus, (catalogued as MS. Laud Misc. 678, Bodleian Library in Oxford) is an important sixteenth century manuscript associated with William Laud, an English archbishop who was the former owner of this ancient Mexican codex.
Codex Laudianus, designated by Ea or 08 (in the Gregory-Aland numbering), α 1001 (von Soden), called Laudianus after the former owner, Archbishop William Laud.
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It eventually came into the possession of William Laud, who donated to the Bodleian Library in Oxford in 1636, where it is located now (Cat. number: Laud. Gr. 35 1397, I,8).
The proceeding caused him trouble and expense, and deepened his hostility to the party of William Laud.
According to a 1659 letter to Thomas Greaves from Edward Pococke (who, on his book-hunting travels for archbishop William Laud, had met Lucaris) many of the choicest manuscripts from Lucaris' library were saved by the Dutch ambassador who sent them by ship to Holland.
Scudamore was a friend of William Laud, Archbishop of Canterbury, who is believed to have influenced the re-design and rebuilding of the church, for its use as a parish church.
On the death of Bishop David Dolben he was elected bishop of Bangor on 31 December 1633, confirmed on 12 February 1634, consecrated on 16 February at Lambeth by Archbishop William Laud, and enthroned on 14 April.
At Merton he distinguished himself he resisted the attempted innovations of William Laud, and subsequently gave evidence at the archbishop's trial.
Misselden supported William Laud's schemes for bringing the practice of the English congregations abroad into conformity with that of the Church of England.
He took the engagement to the Commonwealth in October 1644, and was constantly in the House of Lords during the proceedings against Archbishop William Laud.
At this time William Laud was both Bishop of London and chancellor of the University of Oxford, and Pococke was recognised as one who could help his schemes for enriching the university.
He did not wish to alter the government of the church, was on good terms with Archbishop Laud, and, although convinced of the guilt of Strafford, was anxious to save his life.
Burdett corresponded with Archbishop William Laud, and when this was discovered by his political opponents, he was forced from office.
He had already made the acquaintance of William Laud, and corresponded with him on college business, university politics, and on the conversion of William Chillingworth from Roman Catholicism.
He was frequently at variance with Archbishop Laud, and in 1640 refused on conscientious grounds to sign the seventeen Articles drawn up by the Archbishop.
It was strongly anti-Catholic in tone, taking the side of the Puritan party in the English church in opposition to William Laud, whom Charles had appointed Archbishop of Canterbury in 1633 and who, by implication, was therefore placed at the heart of the Catholic plot.
with the support of Archibishop William Laud, he was appointated precentor of St David's on 21 May 1631 (Le Neve, Fasti, ed. Hardy, i. 316), instituted vicar of Cliffe, Kent, about 1636 (Hasted, Kent, iv. 32), and in 1638 made dean of Lichfield (Le Neve, i. 563), ‘the cathedral of which,’ says Wood, ‘he adorned to his great charge.’ He was also chaplain in ordinary to the king.
By 1636, under the leadership of the Arminian Archbishop of Canterbury William Laud, the English church was trying to use 5 November to denounce all seditious practices, and not just popery.
In the discharge of his vice-chancellor's duties he came into conflict with Laud, Archbishop of Canterbury, who was beginning to manifest his antagonism to Calvinism.
After he spent seven years in foreign travel, Archbishop William Laud procured him the appointment of clerk of the House of Commons.
William Laud, in a sermon preached in July 1621, referred to the book, and it was suppressed
William Laud and Thomas Wentworth were appointed to fill the void that the Duke of Buckingham left.
The Roman Catholic Church judged Anglican orders invalid when Pope Leo XIII in 1896 wrote in Apostolicae Curae that Anglican orders lack validity because the rite by which priests were ordained was not correctly worded from 1547 to 1553 and from 1558 to the time of Archbishop William Laud, (Archbishop of Canterbury 1633–1645).
Lynde pursued his attacks on the Catholics in Via Devia, the Byway leading the Weak into unstable and dangerous Paths of Popish Error, London, 1630, and in reply to Floyd wrote A Case for the Spectacles, which William Laud refused to license (on the ground, according to William Prynne's Canterburies Doome, that Lynde was a layman); the work was not published in Lynde's lifetime.
In later years Bargrave did not live on good terms with his diocesan William Laud, or with the cathedral clergy.
It appears from the correspondence of William Laud and Strafford (as Wentworth now was) intended to restore the almost ruinous cathedral of Christ Church, but that he found neither time nor money.
In 1633, Ussher wrote to the new Archbishop of Canterbury, William Laud, in an effort to gain support for the imposition of recusancy fines on Irish Catholics.
Among the contemporaries at Oxford with whom he formed lasting friendships were William Laud, Humphrey May, and Ralph Winwood.
In 1633 King Charles I came to St Giles' to have his Scottish coronation service, using the full Anglican rites, accompanied by William Laud, his new Archbishop of Canterbury.
Barkham made a very extensive collection of coins, which he gave to William Laud; who presented them to the Bodleian library.
At mid-summer 1627 dismissed from his ministerial function in Yarmouth church, by a decree in chancery, given upon a certificate made by Archbishop William Laud.
He became a fellow of his college, and acted as tutor to William Laud, whose opinions were perhaps shaped by Buckeridge.
His known friends had nearly all been educated there and he supported William Laud and the High Church party during the Civil
This book, together with his insistence on points of ritual in his cathedral church and his friendship with William Laud, exposed Cosin to the hostility of the Puritans; and the book was criticised by William Prynne and Henry Burton.
William Laud was vice-chancellor at the time, and Donne was put upon his trial for manslaughter, but acquitted.
William Laud concurring, Balmerino was pardoned, but was ordered to be confined for life within six miles of his house at Balmerino.
It was circulated in manuscript, and a copy fell into the hands of William Laud.
He was buried on 15 April in the church of All Hallows Barking, in the same grave in which William Laud had been interred, and was commemorated in a Latin inscription on a marble tablet erected by his widow at the east end of the church.
He was, as a consequence, deprived of his office in May 1634, by William Laud.
To young Gilbert Sheldon, who first at Oxford denied that the Pope was Antichrist, he replied with a joke; and his quarrel with Peter Heylyn, whom in 1627 he denounced as a 'Bellarminian,' for maintaining the supremacy of the church in matters of faith, was amicably settled in 1633 by the mediation of William Laud.
Laudianism was an early seventeenth-century reform movement within the Church of England, promulgated by Archbishop William Laud and his supporters.
In 1642 he was presented by William Laud to the rectory of Allhallows, Bread Street; Laud made this presentation out of courtesy to Northumberland, and complained that, nonetheless, Henry Montagu, 1st Earl of Manchester, had written to pressure him, commanding him in the name of the House of Lords to give the benefice to Seaman.
William Laud (1573-1645) edited by William Scott and James Bliss
The following year, in 1626, Nicholas Ferrar was ordained as a Deacon by William Laud (1573–1645) then Bishop of St David's and later Archbishop of Canterbury.
Strafford and Laud; were so called by the Parliamentarians, who blamed them for the evils of the country; the name was afterwards applied to the whole Royalist party.
Archbishop William Laud, a favorite advisor of King Charles I and a dedicated Anglican, sought to suppress the religious practices of Puritans and other nonconforming beliefs in England.
In England, for example, various pamphleteers attacking the religious views of the Anglican episcopacy under William Laud, the Archbishop of Canterbury, had their ears cut off for those writings: in 1630 Dr. Alexander Leighton and in 1637 still other Puritans, John Bastwick, Henry Burton and William Prynne.
During the early years of William Laud's primacy (1634-7), Brent made a tour through England south of the Trent, acting for the archbishop in his metropolitical visitation of the province of Canterbury, reporting upon and correcting ecclesiastical abuses.
After about five years residence he left without taking a degree, travelled abroad, and in Switzerland imbibed or strengthened those religious principles and that hostility to the Laudian church which were to be the chief motive in his future political career.
'The Church of England Man's Companion in the Closet, with a Preface by N. Spinckes,' 1721; a manual of private devotions collected, probably by Spinckes himself, from the writings of William Laud, Lancelot Andrewes, Thomas Ken, George Hickes, John Kettlewell, and Spinckes, which reached a fifteenth edition in 1772, and was republished in 1841.
He was soon recognised as one of the foremost Puritan ministers in Essex, and so in 1631 was reprimanded by the Bishop of London, William Laud.
The obvious European, and thus Catholic, design of the porch was later to cause problems for the porch's patron Archbishop Laud because at the centre of the scrolled pediment was placed a statue of the Virgin and Child, a composition considered to be Roman Catholic idolatry, and later used against the Archbishop at his trial for treason in 1641 following the grand Remonstrance.
Christopher Hill considers that Milton was somewhat influenced, in the series, by the style of the pamphleteer Martin Marprelate, back in print; and notes that the timing in May 1641 was in the same month as the execution of Thomas Wentworth, 1st Earl of Strafford, and the fall of William Laud, Archbishop of Canterbury.
The chapel dates from the 15th century, and includes a gallery pew in dark oak often referred to as ‘Queen Elizabeth’s Pew”, built by Archbishop William Laud. Beneath this is a Norman font gifted in Victorian times from St George’s Church, Southwark, the same font where Charles Dickens had Little Dorrit christened.
However, Milton's poetry reflects the origins of his anti-William Laud and anti-Church of England based religious beliefs.
She married Blount in a private ceremony conducted by his chaplain, William Laud, afterwards Archbishop of Canterbury, on 26 December 1605 at Wanstead House in London.
The Personal Rule began to unravel in 1637, when Charles, along with his adviser Archbishop Laud, attempted to reform the then-episcopal Church of Scotland to bring it into line, especially in its liturgy, with the Church of England.
Among his works are a History of the Reformation, and a Life of Archbishop William Laud (Cyprianus Anglicanus) (1668).
Kettell was one of the older heads of houses who disliked William Laud's high-handed reforms.
During the period of Archbishop William Laud's conflicts with Puritans within the Church of England, the use of ritual implements prescribed by the Book of Common Prayer was a frequent cause of conflict.
He had been known to have despised William Laud, who had him committed to the Fleet for refusing to read the Declaration of Sports after his services in Church, and his objections to the book were used in Laud's trial for treason, in 1644.
While at Rochester he appointed William Laud as his chaplain and gave him several valuable preferments.
He took a leading part in William Laud's codification of the statutes of the university (1629–1633).
One theory why is that his religious stance had led him to oppose William Laud.
William Prynne in his Canterburie's Doome attacked Brooke as a disciple of William Laud, and stated that in 1630 Brooke was engaged on Arminian treatise on predestination.
This is shown in his analyses of the characters of James I, Francis Bacon, William Laud, Strafford and Cromwell.
The routes and locations on the map have parallels with but do not match two famous accounts of navigation from the early seventeenth century, notably the Shunfeng Xiangsong (順風相送) owned by William Laud and now also in the Bodleian, the maps of Zheng He's voyages in the Wubei Zhi (ca. 1628) and Zhang Xie's (張燮) Dongxi Yangkao (東西洋考, 1617).
With the triumph of the Restoration and with it the Church of England, Dean Fell sought to revive a project proposed in the 1630s by the late William Laud Archbishop of Canterbury: a separate building whose sole use would be graduation and degree ceremonies.
Antiquarian studies could, in the days of William Laud's power, hardly fail to connect themselves with reflections on the existing state of the church.
He attacked Archbishop Laud with great vigour and was a member of the important committees of the parliament, including the one appointed in consequence of the attempted seizure of the five members.
Charles believed in a sacramental version of the Church of England, called High Anglicanism, with a theology based upon Arminianism, a belief shared by his main political advisor, Archbishop William Laud.
On Sunday 23 July 1637 efforts by Charles I and Archbishop Laud to impose Anglican services on the Church of Scotland led to the Book of Common Prayer revised for Scottish use being introduced in St Giles.
The interior of the church contains several interesting items, including a memorial to John Blagrave, the 16th century English mathematician and a 1522 font used for the christening of Archbishop Laud.
The stained glass in the north and south windows dates from the 20th century, and depicts Archbishop Laud and Charles I.
In 1636, he preached there that William Laud’s changes to church ritual were drawing the Church of England closer to popery and accused the bishops of being “caterpillars”, not pillars of the church.
Pupils are divided into Houses; in Senior School they are Laud, Wheeler and Serlo, named after, respectively, Archbishop William Laud, Maurice Wheeler - a former headmaster, and Abbot Serlo - an important figure in the founding of Gloucester Cathedral.
Thereafter, Price sided with William Laud, the main opponent of Williams within the Westminster Abbey chapter, sharing Laud's like of ceremonial practices in religion.
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However, after falling out with his patron, John Williams, he sided with William Laud and was reputed to have converted from Anglicanism to Roman Catholicism at the end of his life.
He was ex officio Visitor of St John's College, Oxford, and so was called to intervene when in 1611 the election as President of William Laud was disputed, with a background tension of Calvinist versus Arminian.
He passed sentence of death on Lord Audley in 1631, drafted and enforced the proclamation of 20 June 1632 ordering the country gentlemen to leave London, and in 1634 joined in William Laud's attack on the Earl of Portland for peculation.
Worried by his bishop, who was a zealous adherent of William Laud, he resigned all his preferments and left the university in 1634; he became a Congregationalist.
From 1629-1639 he was frequently in trouble with the Archdeacon’s Court in Colchester for preaching outside of the bounds of the Church of England during the time that the Archbishop of Canterbury, William Laud was seeking to impose uniformity upon the churches in England.
By William Laud's influence he became chaplain to Charles I, and was elected on 11 November 1637 Master of Balliol.
However, in the same year, and on the recommendation of William Laud, Archbishop of Canterbury, he ascended to episcopal rank, receiving consecration as Bishop of Brechin on 29 July.
Although "Thorough" is largely attributed to Strafford, its implementation can also be accredited to the Archbishop of Canterbury William Laud.
In 1633 William Erbery, Vicar of St.Mary's, Cardiff, Cradock his curate there, and William Wroth, were reported to William Laud, and the Court of High Commission turned them out for unorthodox preaching, and on the technical grounds and acid test of orthodoxy, of refusing to read the Book of Sports.
Another manuscript, for a Dictionary of Persian, was in the possession of William Laud, Archbishop of Canterbury, and now resides at the Bodleian Library.
He supported his fellow-collegian William Laud, and called on Thomas Sackville, 1st Earl of Dorset, then chancellor of Oxford, and spoke to him in praise of Laud's character and learning, to gather support for Laud's struggles with the Oxford Calvinists.
In October 1632 he was translated from Peterborough to Bath and Wells, with William Laud's backing.
Sancroft was a patron of Henry Wharton (1664–1695), the divine and church historian, to whom on his deathbed he entrusted his manuscripts and the remains of Archbishop Laud (published in 1695).
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Francis was the only son of Sir Thomas Windebank of Hougham, Lincolnshire, who owed his advancement to the Cecil family, Francis entered St John's College, Oxford, in 1599, coming there under the influence of the Archbishop of Canterbury, William Laud.