You proceed, and add as my words, " Where the psalmist com- plains of God's enemies breaking down his sculptures, he means not thereby any images or figures, but only wainscot or carved ceilings." Would you could find in your heart rightly to report my words ! The reason is evident why you do not, — namely, because then you had not been able to make any pretence of a reply unto them. But yet this ought not to have prevailed with you to persist m such unhandsome dealing. My words are, " The psalmist, indeed, complains that they broke down the Q''nW3^ or 'carved works,' Ps. Ixxiv. G, on the walls and
THE WORSHIP OF IMAGES. 41-3
ceilings of the temple" (though the Greeks render D'^n^ina^ rStg "iSbpag a-jryjg, " her doors," the verb signifying principally " to open ") ; " but that those ' apertiones' or ' incisuras' were not pictures and images for the people to adore and venerate, or appointed for their instruction, you may learn." You see, sir, I grant that the word may denote " cai'ved Avorks;" and if so, I think they must be either on the walls or ceiling. That which only I deny was, that these ni"'ninsi^ or " carved works," were proposed to the people to be adored or venerated. This you should have confuted, or held your peace. But you take another course: having misreported my words, to gain some countenance thereby unto what you had to except against them, you add, " Surely the prophet wanted a word then to express himself, or translators to express the prophet. If we must guess at his meaning without heed- ing his words, one might think it as probable that the house of God was adorned with sculptures of cherubims and other angels, to repre- sent his true house that is above, as with the circles, etc. of wainscot." Sir, the prophet wanted not a word rightly to express his meaning and intention. ^D^ is originally "aperire," to " open," and " solvere," to " loose," and because engravings are made by opening the matter engraved with incisions. It signifies also to " engrave," as 2 Chron. iii. 7, Q''?^"'! nriS^^ — "be graved cherubims" (and thence is '"^O^^j Zech. iii. 9, " engraving," or "work engraving"); the word here used by the psalmist expressing the effect of what is affirmed, 2 Chron. iii. 7, and elsewhere. And this is well enough expressed by sundry translators. And you speak very faintly when you talk of the guessing at the psalmist's meaning about the temple's being adorned with en- graven cherubims, as though you knew not certainly that it was so, or as though it were a thing at all questionable. Sir, the text is express for it, both in the Kings, Chronicles, and Ezekiel; neither was it ever called in question. But withal, the same places inform us that there were as many palm-trees as cherubims, and those attended with flowers and pomegranates; and the cherubims in Ezekiel's vision had each one two faces, — the one of a man, the other of a young lion, — the one face looking towards " one palm-tree, the other towards an- other : " all which we grant Avere used for ornament in that wonder- ful and magnificent structure; but so to imagine that they were pro- posed to the people to adore and venerate is a little flowing, if not foaming, of the madness we lately discoursed of That cherubims were not images I shall show you by-and-by. And I desire to be informed of you what palm-trees and flowers, or angels with two faces, one of a man, another of a lion, you think there are in heaven, that you should suppose them represented by these below ? You may easily discern how well you have evinced the conclusion manifested before, to expect some proof at your hands, by faintly intimating that the
•144 A VINDICATION OF THE ANIMADVERSIONS ON FIAT LUX.
walls of the temple were engraven with cherubims, palm-trees, and flowers, and therefore, doubtless, he that will not worship images de- serves to be anathematized.
You add nextly, as my words, " The eye may not have her species as well as the ear ; because God hath commanded the one and not the other." You know full well that you do not express my words nor meaning as you ought. But I shall now cease to expect better dealing from you, and make the best that I may of what you are pleased to set down. Speaking in general, I do not nor did deny that the eye might have its use, and the species of it, to help and fur- ther our faith and devotion in the worship of God, — it hath so in the sacraments by him instituted : but I tell you it can have no uso to these ends in things which God hath forbidden, as he hath done the making of images for religious adoration. But you sa}^, " ' Fiat Lux' makes it appear that God commands both, and the nature of man requireth both; nor can I give any reason why I may not look upon him Avho was crucified, as well as hear him." Pray, sir, talk not of " Fiat Lux" making it appear; the, design of " Fiat Lux" is rather to hide than to make any thing appear. And you might have done Avell to direct us unto that place in your " Fiat" where you fancied that you had made it appear that God connnands that use of images in his worship which you plead for; and as for what the nature of man requireth, we suppose God knows as well at least as the pope, and is as careful to make suitable provision for its relief and help in the duties he calls us to the performance of. And it is an easy thing to give you a reason why you may not look on him that was cruci- fied (that is, with your bodily eyes), as well as hear him by the preach- ing of the w^ord ; and it is because you cannot. You yourself tell us, when you think it for your purpose, that " Christ as to his human nature is now invisible;" and that is it I think you intend. Now, how you will look with your bodily eyes on that which unto you and us is at present invisible, I cannot understand. I know that one of the great fathers of your second Nicene faith publicly afiirmed in the council, with the approbation of his associates, that Christ is so present with or related unto his image, that he that should s}>eak of it and should say, " This is Christ," should not err. But I know also he did it with as much wisdom as he whom the prophet derides for carving a stock into the likeness of a man, and then saying unto it, " Thou art my god." So, sir, you Tnay not with your bodily eyes look on him that was crucified, because you cannot; and as looking on the picture of him which, you mean, is nothing of that which we contend about, so ] fear it is unto you only a means of taking you from looking after his per5o?i in a way of helievinr/, which he so ear- nestly calls us unto.