On July 7, 1626,[[342]] Montague’s books, intitled, “An Appeal to Cæsar,” and “A Treatise of the Invocation of Saints,” were called in question by the House of Commons, and reported to contain false, erroneous, papistical opinions. For instance: “That the Church of Rome hath ever remained firm, upon the same foundation of sacraments and doctrines instituted by God. That the controverted points (between the Church of England and that of Rome) are of a lesser and inferior nature, of which a man may be ignorant, without any danger of his soul at all. That images may be used for the instruction of the ignorant, and excitation of devotion. [[343]]That there are tutelar saints as well as angels.” The House of Commons voted his books to be contrary to the established articles; to tend to the King’s dishonour, and to the disturbance of church and state. And yet this zealous protestant Bishop Laud was, as the Complete Historian assures us, “a zealous friend to the person and opinions of Mr. Montague;”[Montague;”][[344]] and made this entry in his diary on this affair. “Jan. 29. Sunday. I understand what D. B. had collected concerning the Cause, Book, and Opinions of Richard Montague, and what R. C. had determined with himself therein. Methinks I see a cloud arising, and threatening the Church of England;” viz. because the popish opinions of this turbulent priest were censured as contrary to the established articles of the church of England. He was fit to be made one of Laud’s brethren; and accordingly was preferred to the Bishoprick of Chichester, anno 1629.
[[345]]The author of the Remarks on the Complete Historian farther tells us, under the year 1632, that great prejudice was taken against some of Bishop Laud’s churchmen, by one of them protesting to die in the communion of the Church of Rome; Dr. Theodore Price, prebendary of Winchester, and sub-dean of Westminster. Mr. Prynne affirmed, that this man, very intimate with the archbishop, and recommended by him specially to the King to be a Welch Bishop, in opposition to the Earl of Pembroke, and his chaplain Griffith Williams, soon after died a reconciled papist, and received extreme unction from a priest. The remarker adds, “It is strange partiality in the Oxford Historian, to question this matter, when Laud himself, in his MS notes upon that relation given by Mr. Prynne, doth by no means deny the fact, but excuses the using his interest for him; and says, ‘he was more inward with another bishop, and who laboured his preferment more than I.’”[I.’”]
In the same year, 1632,[[346]] Mr. Francis Windbank was made secretary of state by the interest of Bishop Laud, who hath entered it in his Diary. “1632. June 15. Mr. Francis Windbank, my old friend, was sworn Secretary of State; which place I obtained for him of my gracious master King Charles.” He proved so much a creature of the queen’s, and such an advocate and patron of all suffering papists and jesuits, that he had the character of a papist, and brought a very great odium upon Laud who preferred him. That which created him the more envy, was the turning out the old secretary, Sir John Coke, who was displaced by Laud “for his honest firmness against popery,” as the author of the remarks on the complete historian assures us, and for his hatred and opposition to the jesuits. This job was labouring for three years’ space and at last obtained by Laud’s influence on the King.
These instances, and many others which might be mentioned, are sufficient to discover what sort of a protestant Laud was, and how he stood affected to the church of Rome. I shall now consider his character for piety, which was exactly of a piece with his protestantism.
He was a creature of the Duke of Buckingham, who was one of the lewdest men in the kingdom.[kingdom.] This man, as Archbishop Abbot said of him, was the only inward counsellor with Buckingham; “sitting with him sometimes privately whole hours, and feeding his humour with malice and spite.” His marrying the Earl of Devonshire to the Lady Rich, though she had another husband, is a glorious argument of his regard to the laws of God, and particularly of his reverence for the seventh commandment.
He gave, also, notable proofs of his zeal to maintain the honour of the fourth. The liberties taken at Wakes, or annual feasts of the dedication of churches, on Sundays, were grown to a very high excess, and occasioned great and numerous debaucheries. The lord chief justice Richardson,[[347]] in his circuit, made an order to suppress them, Laud complained of this to the king, as an intrusion upon the ecclesiastical power; upon which Richardson was severely reprimanded, and forced to revoke the order. The justices of the peace upon this drew up a petition to the king, shewing the great inconveniences which would befal the country, if those revels, church-ales and clerk-ales, upon the Lord’s-day, were permitted. But before the petition could be delivered, Laud published by the king’s order, the declaration concerning recreations on the lord’s-day, “out of a pious care for the service of God,” as that declaration expresses it towards the conclusion of it. However, this “pious care” of Laud and the king was resented by the soberest persons in the nation, as irreligious and profane, as those revels had been the occasion of an “infinite number of inconveniences;” and the declaration for publishing the lawfulness of them through all parish-churches, [[348]]“proved a snare to many ministers, very conformable to the church of England, because they refused to read the same publicly in the church, as was required: For upon this many were suspended, and others silenced from preaching.” An instance of great piety, unquestionably this; first to establish the profanation of the Lord’s-day by a public order, and then to persecute and punish those ministers who could not, in conscience, promote the ends of “so godly a zeal,” by reading the king’s order for wakes and revels on the Lord’s-day out of that very place, where perhaps they had been just before publishing the command of the most high God, not to profane but to keep it holy.
His treatment of Mr. Prynne may also be added, as another instance of this prelate’s exemplary love of virtue, and pious zeal for the service of God. [[349]]That gentleman published in the year 1632 his Histrio-Mastix, or book against stage-plays; in which, with very large collections, he exposed the liberties of the stage, and condemned the lawfulness of acting. Now, because the court became greatly addicted to these entertainments, and the queen was so fond of them, as meanly to submit to act a part herself in a pastoral; therefore this treatise against plays “was suspected” to be levelled against the court and the queen; and it “was supposed an innuendo,” that in the table of the book this reference was put, “women actors notorious whores.” Now mark the christian spirit, the burning zeal of the pious Laud. Prynne was prosecuted in the star chamber by Laud’s procurement, who shewed the book to the king, and pointed at the offensive parts of it; and employed Heylin to pick out all the virulent passages, and “N. B. to give the severest turn to them;” and carried these notes to the attorney general for matter of information, and urged him earnestly to proceed against the author.
Prynne was accordingly prosecuted; and being sufficiently convicted by suspicions, suppositions, and innuendoes, he was sentenced, Laud sitting as one of his judges, to have his book burnt in the most public manner; to be himself put from the bar, and made for ever incapable of his profession; to be excluded from the society of Lincoln’s Inn, and degraded in Oxford; to stand in the pillory in Westminster and Cheapside, and lose both his ears, one in each place; with a paper on his head, declaring his offence to be “an infamous libel” against both their majesties, the state and the government; to pay a fine of five thousand pounds, and to suffer perpetual imprisonment. Good God! what cruelty and barbarity is here? what insolent sporting with men’s fortunes, liberties, and bodies? What was the occasion of this bloody severity? A gentleman’s writing against the abuses of plays. Who ordered the prosecution against him for writing against plays? Archbishop Laud. Who sat at the head of his judges, who pronounced this infamous sentence? Archbishop Laud. Excellent archbishop! how christian, how commendable his zeal! How gloriously must religion flourish under his archiepiscopal inspection, and by his becoming “the most reverend” abettor, encourager, and great patron of plays on week days, and revels on sundays?
[[350]]’Tis true, he was for building colleges, repairing churches, settling statutes for cathedrals, annexing commendams to small bishoprics, settling of tithes, building hospitals, aggrandizing the power, and encreasing the riches of the clergy; and these things may be esteemed arguments of his piety, and of “the greatness of his soul above the ordinary extent of mankind:” This I do not take on me to deny; but it puts me in mind of the Carthusian monk, mentioned by Philip de Comines, in his “Commentaries of the Neapolitan war:” Comines[Comines] was looking on the sepulchre of John Galeacius, first duke of Milan of that name, in the Carthusian church of Pavia, who had governed with great cruelty and pride, but had been very liberal in his donations to the church and clergy. As he was viewing it, one of the monks of the order commended the virtue, and extolled the piety of Galeacius. Why, says Comines, do you thus praise him as a saint? You see drawn on his sepulchre the ensigns of many people, whom he conquered without right. “Oh,” says the monk, “it is our custom to call them saints, that have been our benefactors.”
But let us pass on from his piety to his christian tenderness and compassion, of which there are many very remarkable instances on record.