Notwithstanding, if there be any weight either in this hidden Athanasius, or in his sayings, then may we well conjecture, that he useth this Word Image in this place, not for any such material form painted, or graven by mans hand, but for the whole Conversation of the Son of God in this mortal life, which is as muche as, Verbum Caro factum est: The word became Flesh: and is expressed, and set forth, as an Image before our eyes, in the whole Doctrine, and Policy of the Church, as the deepest ground, and very foundation of the Christian Faith.1 And thus S. Paule saithe, Christus est Imago patris, Christe is the Image of the Father. Otherwise God is Invisible. S. John saith, No man ever saw God: But the Son, that is in the Fathers bosom, he hath revealed the Fathers will. In his conversation in the Flesh,2 as in an Image, we behold God the Father. So in the book of the Apocalypse, Imago bestiae, The Image of the Beast, is called, not any material Image Painted, or Graven, but the Doctrine, the Seduction, the Errors, the Lies, the Blasphemies, the Idolatry, and the whole Conversation of Antichrist. ⟨p. 507⟩So S. Basil saith, Christ called his Flesh, and Blood the whole Mystical Doctrine of his Gospel, 3which he published in his dispensation in the Flesh. So S. Augustine seemeth to saye, Eius Passionis Imaginem in Ecclesia Celebrandam dedit: He gave the Image of his Passion to be frequented in the Church. 4And Pachymeres the Greek Paraphrast expoundeth this word Imago thus, [Greek or Hebrew]: He calleth Pictures, the Images, or inward and deep considerations of our Mysteries. For this Image of Christ the Church of God was often persecuted. This Image, as some of the Old Fathers say, was represented, and figured by the Cherubins: and undoubtedly, who so ever denieth this Image, Christ shall deny him before God his Father.5 This Exposition is agreeable both to the tenor of God's Word, and also to the story of the Time: and therefore we may safely judge,6 if this were Athanasius in deed, that this was his very meaning. Otherwise the common, and known Athanasius, that is extant, and abroad, writeth thus: [Greek or Hebrew]. The invention of Images is of il, and not of good. And the thing, that hath an il beginning, can never be judged good in any thing, as being in all respects, and altogether il.
Notwithstanding, if there be any weight either in this hidden Athanasius, or in his sayeinges, then may wee wel coniecture, that he vseth this Worde Image in this place, not for any suche material forme painted, or grauen by mans hande, but for the whole Conuersation of the Sonne of God in this mortal life, whiche is as muche as, Verbum Caro factum est: The woorde became Fleashe: and is expressed, and set foorthe, as an Image before our eies, in the whole Doctrine, and Policie of the Churche, as the déepest grounde, and very fundation of the Christian Faithe.1 And thus S. Paule saithe, Christus est Imago patris, Christe is the Image of the Father. Otherwise God is Inuisible. S. Iohn saithe, Noman euer saw God: But the Sonne, that is in the Fathers bosome, he hath reueled the Fathers wil. In his conuersation in the Fleashe,2 as in an Image, wee beholde God the Father. So in the booke of the Apocalyps, Imago bestiae, The Image of the Beast, is called, not any material Image Painted, or Grauen, but the Doctrine, the Seduction, the Errours, the Lies, the Blasphemies, the Idolatrie, and the whole Conuersation of Antichriste. ⟨p. 507⟩So S. Basile saith, Christe called his Fleashe, and Bloud the whole Mystical Doctrine of his Gospel, 3whiche he published in his dispensation in the Fleashe. So S. Augustine séemeth to saye, Eius Passionis Imaginem in Ecclesia Celebrandam dedit: He gaue the Image of his Passion to be frequented in the Churche. 4And Pachymeres the Gréeke Paraphrast expoundeth this woorde Imago thus, 〈non-Latin alphabet〉: He calleth Pictures, the Images, or inwarde and deepe considerations of our Mysteries. For this Image of Christe the Churche of God was often persecuted. This Image, as some of the Olde Fathers saye, was represented, and figured by the Cherubines: and vndoubtedly, who so euer denieth this Image, Christe shal denie him before God his Father.5 This Exposition is agréeable bothe to the tenour of Goddes Woorde, and also to the storie of the Time: and therefore wée may safely iudge,6 if this were Athanasius in déede, that this was his very meaninge. Otherwise the common, and knowen Athanasius, that is extant, and abroade, writeth thus: . The inuētion of Images is of il, and not of good. And the thinge, that hath an il beginning, can neuer be iudged good in any thinge, as beinge in al respectes, and altogeather il.
- 12 Corin. 4. Johan. 1.2 Corin. 4. Iohan. 1.
- 2Apocalyp. 13.
- 3Basilij episto. ad Caesarien.
- 4[Greek or Hebrew].〈non-Latin alphabet〉.
- 5Aug. 80. quaestio. Quaest. 61.
- 6Pachymeres in tertium caput Eccl. Hierarch. Athanasius Aduersus •entes.
