Word Finder - laud

definition

Praise or glorification.

definition

Hymn of praise.

definition

(in the plural, also Lauds) A prayer service following matins.

definition

To praise, to glorify

He waited on Archbishop Laud before his execution, and was chaplain to Charles I.

Taylor did not vacate his fellowship at Cambridge before 1636, but he spent, apparently, much of his time in London, for Laud desired that his "mighty parts should be afforded better opportunities of study and improvement than a course of constant preaching would allow of."

In the church he inherited the ideas of Laud, and saw in the maintenance of the Act of Uniformity the safeguard of religion.

From the tiny minnow to the huge leviathan, do not all creatures that swim in the waters laud and magnify His great Name?

You've also got to laud the filmmakers ' considerable ambitions of attempting to flesh out a complex sci-fi opus on such a shoestring.

Fox in the course of debate went out of his way to laud the Revolution, and to sneer at some of the most effective passages in the Reflections.

But the members who favored the king, and who formed a considerable minority, wished to see a certain liberty of religious thought, together with a return under a modified Episcopacy to the forms of worship which prevailed before Laud had taken the church in hand.

Some years earlier, under the dominion of Laud, another principle had been proclaimed by Chillingworth and Hales, that of liberty of thought within the unity of the church.

The majority of the upper and middle classes, which had united together against Laud, was now reunited against Cromwell.

One proof of the latter is found in Archbishop Laud and the English High Churchmen of his school, who throw off the Augustinian or Calvinistic yoke in favour of an Arminian theology.

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).

Each successive move against the puritans by Laud appeared to have provoked an equally fervent response.

B orn at Reading in Berkshire, William Laud was the tenth son of a prosperous clothier.

He had nothing puritanical in his nature, but he shared in the ill-feeling aroused in the Scottish nobility by the political authority given by Charles to the bishops, and by Hamilton's influence with the king, and also in the general indignation at the scheme of imposing upon Scotland a liturgy which had been drawn up at the instigation of the English court and corrected by Archbishop Laud.

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.

In the Great Remonstrance of 1641 occur the words "the malignant partie, wherof the Archbishop (Laud) and the earl of Strafford being heads."

Clarendon esteemed his influence on the parliamentary side greater than that of Laud on the royalist.

This may be so; but it would be strange if a writer who could say," in much wisdom is much grief,"should deliberately laud wisdom.

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.

In 1629 Prynne came forward as the assailant of Arminianism in doctrine and of ceremonialism in practice, and thus drew down upon himself the anger of Laud.

In 1643 he took an active part in the proceedings against Nathaniel Fiennes for the surrender of Bristol, and showed a vindictive energy in the prosecution of Archbishop Laud.

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.

He was a student of Western theology, a correspondent of Archbishop Laud, and had travelled in Germany and Switzerland.

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.

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.

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 defended Richard Montague, who had aroused the wrath of the parliament by his pamphlet against Calvinism.

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.

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.

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.

When the Long Parliament met, the Catholics were believed to be the authors and agents of every arbitrary scheme which was supposed to have entered into the plans of Strafford or Laud.

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.

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.

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.

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.

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.

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.

However, he never took up his episcopal duties at Hereford, as in October 1633 he was consecrated bishop of London in succession to Laud.

Its church of St Paul was built as a chapel of ease to Fulham, and consecrated by Laud in 1631.