THE WORSHir OF IMAGES. 445
Your next progTess is to some words of mine about the end of 'preaching, which you set down : " Nor is the sole end of preaching, as ' Fiat Lux' wouki have it, only to move the mind of hearers unto cor- responding affections;" whereas, indeed, they are, " He is mistaken if he think the sole end of preaching the cross and death of Christ is to work out such representations to the mind as oratory may effect for the moving of corresponding affections;" — which if you know not to differ very much from what you have expressed, I wish you would let these matters alone, and talk of what you understand. However, your reply unto what you are pleased to express is such a piece of ridiculous scurrility as I shall not stain paper with a recital of In sum, you deny there is any other end of preaching, and excuse your- self that you thought not of those other ends .which you suppose I miglit have in my heart, but yet conceal ; and then instance m such a rabblement of foolish, wicked fancies as I wonder how your thoughts came to be conversant about. As to the thing itself, I must tell you, sh, whether you are willing to hear it or no, that if you know no other end of preaching the cross and death of Christ but merely to work upon the minds of men so as to stir up their affections, you are a person better skilled in the mass-book than the gospel, and much fitter to be employed in sacrificing according to the order of that than in preaching of the mystery and doctrine of this. Did never any man inform you that one end of preaching the word was to regenerate the tuhole souls of men, and to beget them anew unto God? that it was also to open their eyes, and to illuminate them with the saving knowledge of God in Christ? that it was to beget and in- crease faith in them? that it was to be a means of their growth in grace, and in the knowledge of God? that the word preached is " pro- fitable for reproof, correction, doctrine, and instruction in righteous- ness?" that it is appointed as the great means of working the souls of men into a likeness and conformity unto the Lord Jesus, or the changing of them into his image? that it is appointed for the refresh- ment of the weary, and consolation of the sorrowful, and making wise of the simple? Did you never hear that the word preached hath its effect upon the understanding and will as well as upon the affections, and upon these consequentially only unto its efficacy on them, if they are not deluded? Is growth in knowledge, faith, gi-ace, holiness, conformity unto Christ, commimion with God, — for which end the word is commanded to be preached, — nothing at all with you? Is being made wise in the mystery of the love of God in Christ, to have an insight into, and some understanding of, the unsearchable trea- sures of his grace, and by all this the building up of souls in tlieir most holy faith, of no value with you? Are you a stranger unto these things, and yet think yourself a meet person to persuade your
446 A VINDICATION OF THE ANIMADVERSIONS ON FIAT LUX.
countrymen to forsake the religion they have long professed, and to follow you they know not whither? or do you know thein, and yet dare to thrust in your scurrility to their exclusion? Plainly, sir, the most charitable judgment that I can make of this discourse of yours is, that it proceeds from ignorance of the most important truths and most necessary works of the gospel.
You next proceed to your plea from the cheruhims set up by Moses in the holy place over the ark ; and thence you will needs wrest an argument for your images and the worship of them, although your Vasquez is ashamed of it, and hath cashiered it long ago, and that worthily, as not at all belonging unto this matter. For, — 1. The cherubims were not images; to which you say, " Since the real che- rubims are not made of beaten gold, those set up by Moses must be only figures." But it is of images that we are speaking precisely, and not in genei^al of figures. Figures may include types and hiero- glj^hics, and any representation of things : images represent persons, — and such alone are those about which we treat; and if a person be not represented by an image, it is not his image. Noav, I pray, tell me what personal subsistences these cherubims, with their various wings and faces, did represent? Do you believe that they give you the shape and likeness of angels? It is true, John the bishop of Thessalonica, in your synod of Nice, with the approbation of the rest of his company, aflfirms that it was the opinion of the catholic church that angels and archangels were not altogether " incorporeal and invisible, but to have a slender l)ody of air or fire," act. 5. But are you of the same mind? or do you not rather think that the catholic church was belied and abused by the synod? And if they are abso- lutely incorporeal and invisible, how can an image be made of them? Should a man look on the cherubims as images of angels, would not the first thing they would teach him be a lie, — namely, that angels are like unto them; which is the first language of any image what- ever? The truth is, the Mosaical cherubims were mere hieroglyphics, to represent the constant tender love and watchfulness of God over the ark of his covenant and the people that kept it, and had no- thing of the nature of images in them. 2. I say, suppose of them what you please, yet they were not set up to be adorned, as your images are. To which you reply, " It is not to my purpose or yours that they were not set up to be adored ; for images in Catholic churches are not set up for any such purpose, nor do I anywhere say so. No man alive hath any such thought; no tradition, no council, hath de- livered it; no practice infers it." And do you think meet to talk at this rate? Have you no tradition amongst you that you plead for the adoration of images? hath no council amongst you determined it? doth not your practice sj)eak it? Were you awake when you