It was often only Lauds and Vespers, or Lauds and Compline.
Once the children were old enough to be off to school, and my wife to work, I would often pray Lauds before going off to work myself.
In time I also memorized the regular closing prayer of Lauds and the regular closing prayers of Vespers and Compline.
As usual, Charles made matters only worse, in the eyes of his critics, by his failed attempts to restore a colonial policy to the activism of his church, with Laud overseeing the (short-lived) committee responsible for ensuring conformity to the Church of England wherever British peoples worshiped.(27)
But in Carew's masque the diachronic dimension of the synthesis whereby modern heroes recreate the ancients in the same fashion that Laud would resituate the English church in a catholic tradition remains in question.
In the 1630s, Prynne was all the more irksome to Laud in claiming both sides of the Foxe legacy, supporting the monarch against an evil clergy and continuing a long line of heroic patience in the face of persecution.
In turn, Laud's own preference for one facet of the Caroline synthesis - the ceremonial beauty and decency of worship - over the others also demonstrates how fractured or multiple the church heroic had become.
Among those epic images to which Richard Montagu, William Laud, and other embattled apologists return, the English church is often imagined as a ship sailing in the treacherous waters between Scylla and Charybdis, assaulted contradictorily as truth struggles to navigate between extremes.
As Laud puts the case in his account of the conference with Fisher, "reformation, especially in cases of religion, is so difficult a work, and subject to so many pretensions that it is almost impossible but the reformers should step too far, or fall too short, in some smaller things or other."(79) Reissued in 1639 under his own name, Laud's work responds to the charges also confronted by Chillingworth in maintaining that the Church of England is at once safely redemptive and continually fallible.
Epic odysseys are therefore comparable to modern voyages and Ovid's description of the palace of the sun, modeled on Homer's account of Achilles's shield, "is imitated by the moderne in their Screenes and Arasses."(95) This cyclical view of history is the upshot of Hakewill's magisterial response to theories of decay - that decay together with reconstitution can be found in all ages.(96) Similar is the Caroline church: from Laud's conference with Fisher to the emblems of Wither, it is recalled, with Augustine, that the church militant is often likened to the moon, changeable, migratory, sometimes obscure, its light derivative yet sometimes splendidly full.(97)
In epic terms, George Sandys affirms that they can when he praises Laud, "Who through such Rockes and Gulphes, on either side, / So steadily the Sacred Vessel guide: / Repairs her bruised keile, Close up her Rente; / New rigg and decke, wth her old Ornamente."(101) Might rulers and people alike contribute to the rebuilding of Solomon's temple or to the regaining of Eden?
27 For Charles, Laud, and the "church abroad," see Trevor-Roper; the "brief effort" to control the colonies is discussed on 258-61.
