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On May-day the tide of popular opinion, now beginning to set in strongly against those objects of superstitious regard which had long beguiled the nation, caused at Portsmouth an event of considerable notoriety. The people of that town tumultuously pulled down, and defaced the images of Christ, and the saints. Bishop Gardiner, being then at Winchester, was soon apprised of the shock thus given to those prejudices which render Romanism so alluring to the heart of fallen man ; and on the 3rd of May he despatched a letter upon

Op. Posth. Lond. 1688. p. 40.) Dr. Hickes has printed at the end of the letters which passed between him, and a Popish priest, the canonical hours in Saxon and English, as used by our national clergy, before the Conquest. They are seven in number, viz. 1. Uht-sang, the service for midnight: 2. Dæg-red-sang, that for the first peep of dawn: 3. Prim-sang, that for the early morning: 4. Undern-sang, that for nine in the forenoon: 5. Mid-dag-sang, that for noon: 6. Non-sang, that for three in the afternoon: 7. Æfen-sang, that for the evening. In some formularies, these hours are rather differently reckoned up. In one case, the series is made up to the number seven, by Niht-sang, Dag-red-sang being omitted. In another case, the same omission occurs, and Uht-sang comes last. These offices consist in portions of the Psalms, of some hymns, of the creed, and of Scripture; in the Lord's prayer, some collects, and versicles, all in Latin, but generally followed by a very diffuse Saxon paraphrase. It is satisfactory to observe, that these offices are untainted by Popery. Confession is made to the Lord God of Heaven, but nothing is said of confessing to saints: nor is any invocation made to them. A hope, only, is expressed, that they may be interceding in the suppliant's behalf for such a measure of divine grace as may render him worthy of heavenly aid and salvation. "Intercedant pro nobis peccatoribus ad Dominum dominorum, ut mereamur ab eo adjuvari, et salvari.”

the subject of the recent irregularity to the mayor of Portsmouth, and another to Captain Vaughan, the officer in command there. The latter communication was to the following effect. "Master Vaughan, having lately written to my Lord Protector, that in this county every thing is rightly ordered, I am concerned to hear, that within these two days, a great and detestable innovation has been made in the town of Portsmouth; where, as I am told, the images of our Saviour, and his saints, have been pulled down, and spitefully handled. To you, therefore, I apply, both as one of his majesty's chief ministers in the place, and as an acquaintance whom I have much esteemed, for the purpose of learning the particulars of the case, the names of those implicated in it, and your opinion as to the expediency of sending some one to preach against the feeling which seems now to prevail around you. I would use the pulpit, if mere wantonness has moved the populace; in the expectation of preventing farther folly. But to a multitude persuaded, that images ought to be destroyed, I would never preach: for as the Scripture teaches, we should not cast pearls before swine. Now, such as are infected with that opinion are swine, and worse than swine, if any grosser beasts there be. In England such people have been called Lollards, and their hatred - of images has gone to so great lengths that they have thought the arts of painting and sculpture to be superfluous, pernicious, and against God's laws. In Germany, Luther, after tunning all his

brewings, threw aside opinions unfavourable to images; thus treating such notions as meat for hogs. The destruction of images, indeed, tends to the subversion of religion, and of social order; especially of the nobility, who by means of images publicly displayed inform men, in characters which all can read, of their lineage, rank, and services. The pursuivant also carries on his breast, not the king's name inscribed in letters which few can spell, but the lions, flowers de luce, and other figures, which all men, be they never so rude, are able to understand". In the great seal too, a man unable to read the inscription, yet reading St. George on horseback on one side, and his Majesty in state on the other, would not break up the wax, while whole, in order to make a candle of it, but when he looks upon the figures, would respectfully pull off his cap. If, however, what Lollards say about Idolatry should gain farther

There is no difficulty in conceding to the Romanists that images serve as books to the unlearned, but it should never be forgotten, that as Bishop Gardiner says, there are false books, as well as true ones, and it should therefore be considered, which of these two sorts of books are images. The unerring word of God tells us that they are of the former sort. Habakkuk asks (ii. 18.) "What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?" From Jeremiah likewise (x. 8.) we learn that "the stock is a doctrine of vanities." Thus were unlettered Englishmen, (an immense majority at the time of the Reformation,) to learn from teachers of lies, and a doctrine of vanities.

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"Bonus dormitat Homerus." Hor. A. P. 359.

ground, the people may indeed continue to reverence his majesty when they see him in person, but to his standards, or his arms, they will cease to pay the least respect. Yet when the Emperor's money, bearing his image, was shewn to Christ, he did not say that the piece was coined in violation of the second commandment: he treated Cæsar's image with civility, and enjoined, that the money should be duly applied to the imperial use. There is, indeed, no Scripture reproving truth, but all Scripture reproves falsehood. False books, false images, and false men, are all pernicious and contemptible. It is a terrible thing, that a prejudice against images should trouble any man's head, for I have known some, vexed with that devil, wondrously obstinate; and if such people can obtain a little help from any that can spell some Latin, their madness is more difficult of cure, than ever was that of the Jews; and they slander whatever is said to them for their relief. If, therefore, it were certified to me, that there are many of that sort with you, I would not irritate them by fruitless preaching, but make suit for a reformation to my Lord Protector. But if you, and the mayor think other modes likely to avail, I would gladly advise upon them with you: since I take the matter to which this relates to be such an enterprise against Christ's religion, as that no man instigated by the devil can excogitate a greater '.'

Foxe, 1219.

This letter was soon followed by a visit made to Portsmouth by the Bishop, in person. He was there received with all the respect due to his exalted station, entertained in Vaughan's own house, and allowed an opportunity of addressing the soldiers in the garrison: but it does not appear that he ventured upon advocating from the pulpit, before the townspeople at large, the cause of images. He however wrote upon the subject to the Protector, and Vaughan did the same, enclosing with his letter that which he had previously received from the Bishop of Winchester. Somerset, addressing the prelate, thus answered both these communications.

"From two sensible and learned letters written by your Lordship, one to Master Vaughan, the other to myself, I perceive, that you are very earnest against innovation, as likely to endanger the public peace; but you should consider that the very cry which you raise upon this subject is not unlikely to produce the anticipated evil. As to images, the order made in the late king's time for the removal of such as had been abused to idolatry, has been evaded in many places by the culpable connivance of individuals. This neglect has proved a fruitful source of contention, and although it is not desired to remove images altogether, yet it were better to do so than to let any stand which may provoke the wrath of God, and furnish occasion for the controversies of rival preachers.

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Bishop Gardiner to the Protector; dated June 6. Ibid. 1224.

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