William Laud Quotes

For the other stuff which fills up this argument, that these 'changes and supplements are taken from the Mass-book, and other Romish rituals, and that by these the book is made to vary from the Book of England;' I cannot hold it worth an answer, till I see some particulars named... I would have them remember that we live in a Church reformed, not in one made new. Now all reformation that is good and orderly takes away nothing from the old, but that which is faulty and erroneous. If anything be good, it leaves that standing. So that if these changes from the Book of England be good, 'tis no matter whence they be taken. For every line in the Mass-book, or other popish rituals, are not all evil and corruptions. There are many good prayers in them; nor is anything evil in them, only because 'tis there. Nay, the less alteration is made in the public ancient service of the Church, the better it is, provided that nothing superstitious or evil in itself be admitted or retained.

For my care of this Church, the reducing of it into order, the upholding of the external worship of God in it, and the settling of it to the rules of its first reformation, are the causes (and the sole causes, whatever are pretended) of all this malicious storm, which hath lowered so black upon me, and some of my brethren.

Psal. cx. the people are said 'to offer their freewill offerings with an holy worship,' or 'in the beauties of holiness:' and though, perhaps, his Lordship will not allow of this translation, yet so far he may as to see the use of the phrase. And 'in the beauties of holiness,' (which keeps close to the original,) will please him less; since a barn with them is as good as a church; and no church holy with them, but that which is slovenly even to nastiness; but then 'tis void of all superstition.

Shall I be accounted an enemy by one part for opposing the papist, and accused for a traitor by the other for favouring and complying with them? Well, if I do suffer thus, 'tis but because truth usually lies between two extremes, and is beaten by both (as the poor Church of England is, at this day, by the papist and the separatist). But in this, and all things else, in despite of all malice, truth shall be either my protection from suffering, or my comfort while I suffer; and by God's gracious assistance I shall never depart from it, but continue at the Apostle's ward, 2 Cor. xiii. Nihil possum contra veritatem, I can do nothing against the truth; and for it, I hope God will enable me patiently to suffer anything.

I do not deny but that Calvin's Institutions may profitably be read, and as one of their first books for divinity, when they are well grounded in other learning; but to begin with it so soon, I am afraid doth not only hinder them from all grounds of judicious learning, but also too much possess their judgments before they are able to judge, and makes many of them humourous in, if not against the Church.

[T]he King is God's immediate lieutenant upon earth; and therefore one and the same action is God's by ordinance, and the King's by execution. And the power which resides in the King is not any assuming to himself, nor any gift from the people, but God's power, as well in, as over, him.

The tumults in Scotland, about the Service-Book offered to be brought in, began Julii 23, 1637, and continued increasing by fits, and hath now brought that kingdom in danger. No question, but there's a great concurrence between them [the Covenanters<nowiki>]</nowiki> and the Puritan party in England. A great aim there to destroy me in the King's opinion.

Never were there more gross absurdities, nor half so many in so short a time, committed in any public meeting; and for a National Assembly never did the Church of Christ see the like.

For preaching is a speech to man for his edification and instruction in faith and good life. But prayer is a speech to God, to honour and worship Him, in the acknowledgment of His dominion over, and His bounty and goodness towards all creatures, but mankind especially. And therefore, though a man cannot take too much pains in that which he is to speak from God to man, lest he be proved a false relater; yet of the two, there should be more care had, what prayers he puts up for himself and the whole congregation, unto God; lest he be not only a false worshipper, but also, lest he suddenly and unadvisedly ask that, which may be hurtful unto all.

[M]y care was against all underminings, both at home and abroad, of the established doctrine and discipline of the Church of England, for which I am now like to suffer. And I pray God that point of Arminianism, libertas prophetandi [the right to proclaim different opinions], do not more mischief in short time, than is expressible by me.

[W]e find, that besides articles and canons and rubrics, &c., the Church of Christ had ever certain customs which prevailed in her practice, and had no canon for them; and if all such may be kicked out, you may bid farewell to all decency and order. In the mean time I will acquaint his majesty with this distemper growing, that the blame may not be cast upon me.

I have nothing to do to defend Arminianism, no man having yet charged me with the abetting any point of it... [F]or the peace of Christendom, and the strengthening of the reformed religion, I do heartily wish these differences were not pursued with such heat and animosity, in regard that all the Lutheran Protestants are of the very same opinions, or with very little difference from those which are now called Arminianism.

I have been informed that some masters come to St. Mary's, and stand or sit there bare in sermon time, not out of any devotion, but only to hide their hats... [R]equire every of them to look strictly to their several charges, and to assist you in all things according to the statutes in the university; in which if any man shall fail, I shall take it so much the worse from him, as there is greater necessity to hold up good order in the brokenness of these times.

Thus I said, and thus I say still; for though the foundation be one and the same in all, yet a "latitude" there is, and a large one too, when you come to consider, not the foundation common to all, but things necessary to many particular men's salvation.

So that ill praying in public contains almost all the mischiefs that ill preaching hath in it, over and above all the ill that is proper to itself: and so is the more dangerous sin: and therefore the Church cannot be too careful for a set and known form for public prayer; yea, and that enjoined too, so it be well weighed beforehand; though for preaching she leave a greater latitude. So upon consideration, I think there is more difference between a set form of prayer, and a set form of preaching, than that we are invited to the one, and not to the other.