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are and further. I cannot contentedly frame a prayer for thyself in particular, without a catalogue for my friends; Lo request a happiness wherein my sociable disposition doth it daire the fellowship of my neighbour. I never heard the toll of a passing-bell, though in my mirth, without my players and best wishes for the departing spirit. I cannot go to cure the body of my patient, but I forget my profession and call unto God for his soul. I cannot see one say his players, but instead of imitating him, I fall into a supplication For him, who, perhaps, is no more to me than a common ature; and if God hath vouchsafed an ear to my supplications, there are surely many happy that never saw me, and enjoy the blessing of my unknown devotions. To pray for enomics, that is, for their salvation, is no harsh precept, but the practice of our daily and ordinary devotions. I cannot believe the story of the Italian: our bad wishes and unCharitable desires proceed no further than this life; it is the devil, and the uncharitable votes of hell, that desire our sery in the world to come.

To do no injury, nor take none, was a principle, which to my former years, and impatient affections, seemed to contain enough of morality; but my more settled years, and Christian constitution, have fallen upon severer resolutions. I can hold there is no such thing as injury; that if there be, there is no such injury as revenge, and no such revenge as the contempt of an injury; that to hate another, is to malign himself; that the truest way to love another, is to despise ourselves. I were unjust unto mine own conscience, if I should say I am at variance with anything like myself.

George Fox, founder of the Society of Friends, was born in 1624 at Fenny Drayton in Leicestershire. Christopher Fox, his father, was a weaver, known for his integrity as "righteous Christie." George Fox, as a child, found his chief pleasure in reading the Bible. As a youth he was placed with a shoemaker, who also kept sheep, and in September, 1643, he wandered away for quiet meditation, exercised in mind upon religious questions. To save himself thought about clothes he made himself a durable suit of leather garments, which he wore for some years. In 1647 he began to preach in Dukinfield and Manchester, and at other places in Derbyshire and Nottinghamshire; followers gathered about him who called themselves "Friends," in sign of brotherly love, and resolved on strict obedience to the Bible in all things, and the separation of plain spiritual truth from external forms that sometimes usurped its place. One characteristic of his teaching was a strong sense of the need of the Spirit of God to enlighten those who interpret the voice of the same Spirit in others.

GEORGE FOX'S ACCOUNT OF HIS MISSION.

Of all the sects of Christendom with whom I discoursed, I found none that could bear to be told that they should come to Adam's perfection, into that image of God, that righteousness and holiness that Adam was in before he fell. Therefore, how should they be able to bear being told that any should grow up to the measure of the stature of the fulness of Christ, when they cannot bear to hear that any shall come, whilst upon earth, into the same power and spirit that the prophets and apostles were in? Though it be a certain truth that none can understand these writings

aright without the aid of the same Spirit by which they were written.

The Lord God opened to me by his invisible power w "every man was enlightened by the divine light of (trist" I saw it shine through all, and that they who believed a it came out of condemnation to the light of life, and ber are the children of it; but they that hated it and did not be in it were condemned by it, though they made profess of Christ. This I saw in the pure openings of the lit without the help of any man; neither did I then know whom to find it in the Scriptures, though afterwards, searching th Scriptures, I found it. For I saw in the Light and pr which was before the Scriptures were given forth, and wha led the holy men of God to give them forth, that all må come to that Spirit if they would know God or Christ a the Scriptures aright, which Spirit they that gave them fe were led and taught by.

I was sent to turn people from darkness to the h that they might receive Christ Jesus; for to as many should receive Him in His light, I saw He would ev power to become the sons of God, which I had obtained y receiving Christ. I was to direct people to the Spirit t gave forth the Scriptures, by which they might be led at all truth, and up to Christ and God, as those had been w gave them forth. I was to turn them to the grace of (node and to the truth in the heart, which came by Jesus; that' this grace they might be taught what would bring th salvation, that their hearts might be established by it, the words might be seasoned, and all might come to know ther salvation nigh. I saw Christ died for all men, was airpitiation for all, and enlightened all men and women 'r His divine and saving light, and that none could be tr believers but those that believed therein. I saw that br grace of God which brings salvation had appeared to ali t. 1, and that the manifestation of the Spirit of God was given: every man to profit withal. These things I did not se the help of man, nor by the letter, though they are writt: in the letter; but I saw them in the light of the L Jesus Christ, and by His immediate Spirit and power. a did the holy men of God by whom the Scriptures w written. Yet I had no slight esteem of the Holy N tures; they were very precious to me, for I was in that t by which they had been given forth, and what the la opened in me I afterwards found was agreeable to the I could speak much of those things, and many might be written, but all would prove too short to set 1 ma the infinite love, wisdom, and power of God, in prepar fitting, and furnishing me for the service He had appe me to; letting me see the depths of Satan on one h and opening to me on the other hand the divine mys of His own everlasting kingdom.

When the Lord God and His Son Jesus Christ sent =forth into the world to preach His everlasting gospelkingdom, I was glad that I was commanded to turn p to that inward light, spirit, and grace, by which all :-* know their salvation and their way to God; even : divine Spirit, which would lead them into all truth, which I infallibly knew would never deceive any.

With and by this divine power and Spirit of God, & the light of Jesus, I was to bring people off from all t own ways, to Christ the new and living way; from t churches which men had made, and gathered to the (52A of God, the general assembly written in heaven, ** Christ is the head of: and off from the world's be made by men, to learn of Christ, who is the Way, the T and the Life, of whom the Father said This is my b Son, hear ye Him;' and off from all the world's wr

to know the Spirit of truth in the inward parts; and to be led thereby, that in it they might worship the Father of Spirits, who seeks such to worship Him, which Spirit they that worshipped not in knew not what they worshipped. I was to bring people off from all the world's religions which are in vain, that they might know the pure religion, might visit the fatherless, the widows, and the strangers, and keep themselves spotless from the world; then there would not be so many beggars-the sight of whom often grieved my heart, as it denoted so much hard-heartedness.

I was to bring them off from all the world's fellowships, prayings, and singings, which stood in forms without power, that their fellowship might be in the Holy Ghost, the eternal Spirit of God; that they might pray in the Holy Ghost, sing in the Spirit, and with the grace that comes by Jesus; making melody in their hearts to the Lord, who hath sent His beloved Son to be their Saviour, caused His heavenly sun to shine upon all the world, and through them all, and His heavenly rain to fall upon the just and the unjust (as His outward rain doth fall, and His outward sun doth shine upon all), which is God's unspeakable love to the world.

I was to bring people off from Jewish ceremonies, from heathenish fables, from man's inventions and windy doctrines, by which they blow the people about this way and the other way from sect to sect, and from all their beggarly rudiments, with their schools and colleges for making ministers of Christ-who are indeed only ministers of their own making, but not of Christ's; and from all their images, crosses, and sprinkling of infants, with their holy days (so called), and all their vain traditions, which they had got up since the apostles' days, which the Lord's power was against. In the dread and authority thereof I was moved to declare against them all, and against all that preached and not freely, as such who had not received freely from Christ.

Moreover, when the Lord sent me into the world, he forbad me to put off my hat to any, high or low; and I was required to thee and thou all men and women without any respect to rich or poor, great or small. And as I travelled up and down I was not to bid good-morrow or goodevening, neither might I bow or scrape with my leg to any one; this made the sects and professions rage.

In fairs also, and in markets, I was made to declare against their deceitful merchandise, cheating and cozening, warning all to deal justly, to speak the truth, to let their yea be yea, and their nay be nay, and to do unto others as they would have others do unto them; forewarning them of the great and terrible day of the Lord, which would come upon them all. I was moved also to cry against all sorts of music, and against the mountebanks playing tricks upon their stages, for they burdened the pure life, and stirred up people's minds to vanity. I was much exercised, too, with schoolmasters and schoolmistresses, warning them to teach children sobriety in the fear of the Lord, that they might not be nursed and trained up in lightness, vanity, and wantonness. I was made to warn masters and mistresses, fathers and mothers, in private families, to take care that their children and servants might be trained up in the fear of the Lord, and that themselves should be therein examples and patterns of sobriety and virtue to them.

But the black earthly spirit of the priest wounded my life; and when I heard the bell toll to call people together in the steeple-house, it struck at my life, for it was like a market-bell to gather people together, that the priest might set forth his wares for sale. Oh! the vast sums of money that are got by the trade they make of selling the Scriptures, and by their preaching, from the highest bishop to the lowest priest. What one trade in the world is comparable

to it? Notwithstanding the Scriptures were given forth freely, Christ commanded his ministers to preach freely. and the prophets and apostles denounced judgment against all covetous hirelings and diviners for money. But in this free spirit of the Lord Jesus was I sent forth to declare the word of life and reconciliation freely, that all might come to Christ, who gives freely, and renews us into the image of God, which man and woman were in before they fell.

The persecution brought on themselves, and borne with heroic simplicity, by Fox and his followers, through the zeal with which they carried out their protest against all that they accounted insincere or unscriptural, forms an interesting passage in English religious history. Fox died in 1690.

John Hales, born in 1584, was made Greek Professor at Oxford in 1612, had afterwards an Eton Fellowship, and died at Eton in the time of the Commonwealth, 1656. His best writings were published in 1659 as "Golden Remains of the Ever Memorable Mr. John Hales, of Eton College." This is a prayer from John Hales for peace in the English Church, closing a sermon on the text "Peace I leave with you; my peace I give unto you" (John xiv. 27):

PRAYER FOR PEACE IN THE CHURCH.

When our friends and enemies do both jointly consent to lay open our shame, to whose judgment shall we appeal, or whither shall we fly? Whither? Even to thee, O Lord Christ; but not as to a judge: too well we know thy sentence. Thou hast sent us messengers of peace, but we, like Jerusalem, thy ancient love, have not understood the things belonging to our peace. O Lord, let us know them in this our day, and let them no longer be hidden from our eyes. Look down, O Lord, upon thy poor dismembered Church, rent and torn with discords, and even ready to sink. Why should the neutral or atheist any longer confirm himself in his irreligion by reasons drawn from our dissensions? Or why should any greedy-minded worldling prophesy unto himself the ruins of thy sanctuary, or hope one day to dip his foot in the blood of thy Church? We will hope, O Lord (for what hinders?), that notwithstanding all supposed impossibilities, thou wilt one day in mercy look down upon thy Sion, and grant a gracious interview of friends so long divided. Thou that wroughtest that great reconciliation between God and man, is thine arm waxen shorter? Was it possible to reconcile God to man? To reconcile man to man is it impossible? Be with those, we beseech thee, to whom the persecution of Church controversies is committed, and, like a good Lazarus, drop one cooling drop into their tongues and pens, too, too much exasperated each against other. And if it be thy determinate will and counsel that this abomination of desolation, standing where it ought not, continue unto the end, accomplish thou with speed the number of thine elect, and hasten the coming of thy Son our Saviour, that He may himself in person sit and judge, and give an end to our controversies, since it stands not with any human possibility. Direct thy Church, O Lord, in all her petitions for peace, teach her wherein her peace consists, and warn her from the world, and bring her home to Thee; that all those that love thy peace may at last have the reward of the sons of peace,

and reign with Thee in thy kingdom of peace for ever. Grant this, O God, for thy Son's sake, Jesus Christ our Lord, to whom with Thee and the Holy Ghost be ascribed all praise, might, majesty, and dominion, now and for ever.

RICHARD BAXTER. (From a Portrait taken in 1677.)

Richard Baxter was born in November, 1615, at High Ercal, in Shropshire. He was the son of a small freeholder. Part of his boyhood was spent at Eaton Constantine, about five miles from Shrewsbury. The best part of his education he received at the free school of Wroxeter, and thence he went to be taught for a time by Mr. Richard Wickstead, chaplain to the Council at Ludlow. But Mr. Wickstead taught him little, and Baxter considered the year and a half at Ludlow to have been unprofitably spent. Then he taught for a time at Wroxeter, to help his old schoolmaster there, who was dying of consumption. Hindered himself by much ill-health, young Baxter studied privately for the ministry. For two years after he had attained the age of twenty-one Richard Baxter had his religious thoughts intensified by expectation of death from violent cough with spitting of blood. He presented himself to the Bishop of Worcester for examination for orders, was ordained, and licensed to teach in a newly-founded free school at Dudley, where he often preached in the town and the neighbouring villages. From Dudley he removed in less than a year to assist the minister at Bridgenorth. There he was somewhat troubled by "the Et-cetera Oath" framed by the Convocation then sitting, which obliged the clergy, on pain of expulsion, to swear "that they would never consent to the alteration of the present government of the Church by Archbishops, Deans, Archdeacons, &c.' This set Baxter on the study of Episcopacy, and in the same year, 1640, he was invited to be preacher at Kidderminster, where the vicar had been declared insufficient by the townspeople and reduced to the reading of the prayers and the payment of £60

a year, out of his £200, for a preacher who would satisfy his people. During the sixteen years of Baxter's work at Kidderminster he never occupied the vicarage house, though authorised to do so by the Parliament, but left the old vicar there to end his days in peace. The vicar was deprived by Parliament, and although Baxter would not take his place or receive more than a maintenance of a hundred a year and a house, the inhabitants, to keep to themselves the benefit of the sequestration, secretly got an order to settle Baxter in the title. To the deprived vicar they gave forty pounds a year with the vicarage that Baxter would not take.

Questions in Church and State were being argued by main force while Richard Baxter was at Kidderminster.

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William Laud, son of a clothier at Reading, was born in 1573, and educated at Reading free school and St. John's College, Oxford, where he obtained a fellowship in 1594. He was small of stature, eager and confident of spirit. His health was very bad before and after the time of his taking his M.A. degree, which he received in July, 1598. He was ordained priest in 1601, and in 1602, in a divinity lecture read at St. John's College, he maintained against Puritan opinions the Church as Elizabeth established it. About six weeks after the Queen's death, William Laud, then in his thirtieth year, was chosen Proctor for his University, and took part in the "Answer of the Vice-Chancellor, Doctors, Proctors, &c., in the University of Oxford, to the Petition of the Ministers of the Church of England desiring Reformation." Towards the close of the same year, Laud was appointed chaplain to the Earl of Devonshire. In July, 1604, he took the degree of B.D., and in the public exercise on that occasion maintained-as his opponents said, with arguments drawn from the writings of Cardinal Bellarmin-the necessity of baptism to salvation, and that there could be no true Church without bishops. In December, 1605, on St. Stephen's Day, Laud married the divorced Lady Rich-Sidney's Stellato her old and constant lover, formerly Sir Charles Blount, then Charles Lord Mountjoy, and next created Earl of Devonshire for his conduct in the Irish wars. James was offended by the act of marriage to a divorced wife in her husband's lifetime. The Earl of Devonshire was in disgrace at court, and Laud lost royal favour. A sermon preached by Laud in 1606, at St. Mary's Church, before his University, revived the charge of Popery against his doctrine on church matters, and Peter Heylin says Laud told him that it was then reckoned a heresy to speak to him, and a suspicion of heresy to salute him in the street. Joseph Hall, afterwards Bishop of Norwich, wrote to Laud at this time, "I would I knew where to find you, then I could tell how to take direct arms, whereas now I must pore and conjecture. To-day you are in the tents of the Romanists, to-morrow in ours; the next day between both; against both. Our adversaries think you ours, we theirs, your conscience finds you with both, and neither; I flatter you not. This of yours is the

worst of all tempers." In November, 1607, Laud, aged thirty-four, received his first preferment-the vicarage of Stamford, in Northamptonshire; and in the April following, the advowson of North Kilworth, in Leicestershire. In the summer of 1608 he proceeded to the degree of D.D., and was made chaplain to Dr. Neile, Bishop of Rochester. To be near him he exchanged his living of North Kilworth in October, 1609, for the rectory of West Tilbury, in Essex. In May, 1610, he was presented by the Bishop of Rochester to the living of Cuckstone in Kent. He then resigned his fellowship in St. John's and lived at Cuckstone, but the place was unhealthy, and he was laid up with ague. Bishop Neile was translated to Lichfield, and, before leaving Rochester, obtained from the king for his friend Laud a prebend's stall in Westminster. Dr. Neile's

successor at Rochester was another hearty friend of Laud's--his old tutor, Dr. Buckeridge, who left the Presidency of St. John's College to take the bishopric. Dr. Buckeridge and Dr. Neile exerted all their influence to secure Dr. Laud's election to the vacant Presidency, and obtained it in May, 1611, against strong opposition based on the opinion that Laud was "a Papist at heart, and cordially addicted to Popery." King James presently appointed Dr. Laud one of his chaplains. After the death, in November, 1610, of Archbishop Richard Bancroft, he was succeeded in the primacy by George Abbot, a man moderate of temper and strict Calvinist in his opinions, who reversed, as far as he could, the policy by which Bancroft had driven many of the clergy from the Church. The new primate considered Laud's opinions too near to those of the Roman Church. It was he, indeed, who in opposing Laud's election to the Presidency of St. John's, had described him as a Papist at heart. Laud was neglected at court for some time, but his friend Dr. Neile gave him a prebend in Lincoln, and in December, 1615, the archdeaconry of Huntingdon, and in 1616 King James made Dr. Laud Dean of Gloucester. Dr. Miles Smith, one of the producers of King James's authorised version of the Bible, was then Bishop of Gloucester, and openly expressed his indignation at the proceedings of the new Dean in changing the place of the communion-table, and so ordering the services that tumult arose against Popish revival, the civil authority had to interfere, and some rioters had to be sent to prison. Laud then returned to court, and took part in action against the Oxford Puritans. In 1617 Dr. Laud went with King James to Scotland, and urged the enforcement of a Liturgy upon the Scotch. Five Articles were then forced by King James on an unwilling people. These were, kneeling at sacrament, observation of Christmas and other holy days, episcopal confirmations, private baptism, and private communion. In June, 1618, King James's declaration concerning lawful sports and games on the Lord's Day was also introduced into Scotland. It would need force to supersede among the Scottish people one prejudice with another, and this was not tried till the reign of Charles. The outward conflict was about symbols that many on both sides held to be in themselves indifferent, but to the ignorant the symbols were in place of the things

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signified. "Yet was there great confusion," wrote David Calderwood, "great confusion and disorder in many kirks, by reason of the late innovation. some kirks the people went out and left the minister alone; in some, when the minister would have them to kneel, the ignorant and simple sort cried out, 'The danger, if any be, light upon your own soul, and not upon ours.' Some, when they could not get the sacrament sitting, departed, and besought God to be judge between them and the minister. It is not to be passed over in silence, how that when John Lauder, minister at Cockburnspeth, was reaching the bread till' one kneeling, a black dog start up to snatch it out of his hand."

King James used to say to Laud that he had given him nothing but the Deanery of Gloucester, "a shell without a kernel;" but in 1621 Laud was nominated to the bishopric of St. David's. Archbishop Abbot in that year, while on a visit to Lord Zouch at Bramhill, by chance hit one of the gamekeepers, who was concealed in a thicket, when he had levelled his crossbow at a deer. The man died, and although the Archbishop, deeply afflicted, was cleared of blame by a Commission, and received a full pardon under the Great Seal, declaring him capable of exercising his ecclesiastical authority as if the accident had not occurred, Laud and three other nominated bishops objected to be consecrated by him. They were consecrated by a commission of five bishops appointed to act in the place of the Primate.

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When Laud was thus made bishop the "Pilgrim Fathers," first driven from this country by the policy of Archbishops Whitgift and Bancroft, had just established themselves at New Plymouth. A separatist or Brownist congregation-following the counsel of Robert Brown to form, apart from the authorised worship, separate and independent Churches on a Scripture model--had met at the village of Scrooby, in Nottinghamshire, on the Yorkshire border. met at an episcopal manor house which had come to be used as a station for post-horses, and was occupied by William Brewster as postmaster. John Robinson was its minister, William Brewster its ruling elder, and a youth named William Bradford walked in from the neighbouring hamlet of Austerfield to worship there. Bradford's heart had been first stirred by the preaching of Richard Clifton, rector of Babworth, near Scrooby. When Clifton was silenced as a Puritan, young Bradford, indignant at this act of oppression, declared himself a Separatist, and joined the congregation of John Robinson at Scrooby, where his energy soon made him the civil head of the community, and he took afterwards his place in history as Governor Bradford of New Plymouth. John Smith, pastor of a Separatist congregation at Gainsborough, had removed his church to Amsterdam to avoid persecution, and he had been preceded by another minister--his tutor, Johnson. Disputes arose among the people at Amsterdam, and when the refugee Church of Scrooby joined them in 1608, the dissension caused John Robinson to remove with his followers to Leyden,

1 Till, to.

Start, for started; the ed being dropped after the ending in t.

where they remained eleven years in peace. But the desire grew in them to found an easier and happier society than they could have as exiles in a foreign town, where men bred to English husbandry must learn town ways of earning their bread among strangers; William Bradford had become a silk dyer, William Brewster a printer. Colonisation was then, in England and elsewhere, occupying energetic thought. John Robinson and his congregation of three hundred resolved to live no longer among foreigners, but to go out and found in the New World an English province in which their religion should be free. They sought in vain an Act of toleration from the king. While they were negotiating, the Puritans of Lancashire were forced, by a royal declaration, to conform, or leave the kingdom; but by the help of Sir Edwin Sandys (to whose brother the Scrooby manor house belonged), the English congregation at Leyden obtained a patent from the Virginia Company. They bought in London the Speedwell, a vessel of about sixty tons, and hired in England the Mayflower, a vessel of 180 tons, brought these little ships to Delft Haven, and there embarked in them, on the 22nd of July, 1620, as many of the congregation as they would contain. William Brewster went as their leader, William Bradford and Miles Standish being of the company. John Robinson, their pastor, stayed with those who were left, and blessed the departing vessels from the shore. "I charge you," he said, in his solemn farewell, "I charge you before God and His blessed angels, that you follow me no farther than you have seen me follow the Lord Jesus Christ. The Lord has more truth yet to break forth out of His Holy Word. I cannot sufficiently bewail the condition of the Reformed Churches, who are come to a period in Religion, and will go at present no farther than the instruments of their Reformation. Luther and Calvin were great and shining lights in their times, yet they penetrated not into the whole counsel of God. I beseech you remember it -'tis an article of your Church-covenant-that you be ready to receive whatever truth shall be made known to you from the written Word of God." On the 11th of December, 1620, after various explorations for a fitting place of settlement, the Pilgrims landed where they could resolve to moor the Mayflower and begin a settlement, which they calledafter the last bit of England they had received kindness from at their departure-Plymouth. man of them built his own house in hard winter weather. The Governor first appointed was among its victims; his son died when they landed, he died himself soon after, and the bereaved wife and mother quickly followed. At the end of March, 1621, William Bradford became his successor. Until the harvest of 1623 the infant colony that was to develop into a new world of English energy and freedom suffered much from want. Food was obtained from ships at famine prices, and there is a tradition that at one time there was only a pint of corn in the place, and that, being divided with strict justice, gave to each inhabitant five kernels.

Every

In November, 1621, Laud was consecrated Bishop of St. David's. After maintaining his cause in

Parliament, he went to his see, and had its income improved by the king's presentation to a rectory— that of Creeke in Northamptonshire-which was to be held with it. In August, 1622, he was at court again, ready with aid and encouragement to any contest against Puritanism. Laud was thoroughly in earnest, thoroughly honest, and as religious as a man can be who battles for that, which he holds to be the highest truth in a breast-plate of righteousness that is not tempered with charity. Bulstrode Whitelock said of him truly, that "he was too full of fire, though a just and good man; and his want of experience in State matters, and his too much zeal for the Church, and heat, if he proceeded in the way he was then in, would set this nation on fire." When, in May, 1622, John Fisher, the Jesuit who had been hoping to convert the Duchess (then the Marchioness) of Buckingham to Romanism, was invited to argue openly before the Duke with an English divine, Dr. Francis White was the divine appointed. They argued twice, and as, on both occasions, nothing had been said on the dogma of an infallible church, the king appointed a third meeting, at which Laud was appointed to argue, and was held to have confuted Fisher. He wrote of his argument afterwards: "The Catholic Church of Christ is neither Rome nor a conventicle; out of that there is no salvation, I easily confess it; but out of Rome there is, and out of a conventiele too. Salvation is not shut up into this narrow conclave. In this discourse I have, therefore, endeavoured to lay open those wider gates of the Catholic Church, confined to no age, time, or place, not knowing any bounds, but that faith which was once, and but once for all, delivered to the saints. And in my pursuit of this way, I have searched after, and delivered with a single heart, that truth which I profess." In June, 1622, the Marquis of Buckingham appointed Laud his chaplain, who became his confidential agent in London during the secret visit to Spain with Prince Charles, arising out of the question of the Spanish match. After the death of James I., on the 24th of March, 1625, Laud remained firm in the patronage of the Duke of Buckingham, who was the new king's favourite. Thus Laud became upon church matters the chief adviser of Charles I. He drew up the list from which the new king was to appoint chaplains free from Puritanism. He preached at the opening of Parliament, and as the Archbishop of Canterbury, who would place the crown on Charles's head, happened to be also Dean of Westminster, and in that character had also duties at the coronation, Laud was appointed to supply his place as dean. It was afterwards urged against him that at the coronation he caused a silver crucifix found among the regalia to be placed upon the altar, and modified, in two places, the coronation oath. Laud preached. four days after the coronation, at the opening of the second Parliament. He dwelt upon unity. "Would you," he said, "keep the State in unity? In any case, take heed of breaking the peace of the Church. The peace of the State depends much upon it for, divide Christ in the minds of men, or divide the minds of men about their hopes of salvation in Christ, and then tell me where will be the unity?"

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