A defence of A treatise against superstitious Iesu-worship, falsely called scandalous, against the truely scandalous answer of the parson of Westminston in Sussex. Wherein also the whole structure of his Antiteichisma, so farre as it concernes the po[i]nt in controversie is overthrowne, the truth more fully cleared, and the iniquitie of that superstition more throughly detected. By M.G. the author of the former treatise, published Anno Dom. 1642
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Title
A defence of A treatise against superstitious Iesu-worship, falsely called scandalous, against the truely scandalous answer of the parson of Westminston in Sussex. Wherein also the whole structure of his Antiteichisma, so farre as it concernes the po[i]nt in controversie is overthrowne, the truth more fully cleared, and the iniquitie of that superstition more throughly detected. By M.G. the author of the former treatise, published Anno Dom. 1642
Author
Giles, Mascall, 1595 or 6-1652.
Publication
Printed at London :: for Daniel Frere, and are to be sold at his Shop at the signe of the red Ball in Little-Britaine,
1643.
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Subject terms
Giles, Mascall, 1595 or 6-1652. -- Treatise against superstitious Jesu-worship.
Barton, Thomas, 1599 or 1600-1682 or 3. -- Antiteichisma.
Catholic Church -- Controversial literature -- Early works to 1800.
Cite this Item
"A defence of A treatise against superstitious Iesu-worship, falsely called scandalous, against the truely scandalous answer of the parson of Westminston in Sussex. Wherein also the whole structure of his Antiteichisma, so farre as it concernes the po[i]nt in controversie is overthrowne, the truth more fully cleared, and the iniquitie of that superstition more throughly detected. By M.G. the author of the former treatise, published Anno Dom. 1642." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A85889.0001.001. University of Michigan Library Digital Collections. Accessed May 16, 2024.
Pages
SECT. XV.
AS for your proud scorne, I thinke I have made better use of
my reading than your selfe, who wrest it to the destructi∣on
of your selfe and others. The Fathers generally understand
Name here for the Name of God, or the onely begotten Son of God,
by your owne confession, therefore they are against you. But
you sophistically confound these names with the Name Jesus, as
if they were all one; if so, why doe you preferre the Name Je∣sus
above God? Dr. Page his Query is answered in Sect. 8.
Zanchy understands not Name here for Jesus; therefore you
produce him subtilly to deceive the Reader.
descriptionPage 48
Of all the Antients within the first 700. yeares, none but Ori∣gen,
who is no Orthodox Father understands Name above eve∣ry
Name for the Name Jesus, yet you produce him not, to pre∣ferre
it above Divine Names, yet he on Rom. 14. 11. doth over∣throw
your literall bowing. Because I say from Hierome, that
the Church fulfils this Text, by praying to the Father in the Name
of Christ: you say I must inferre that all creatures must doe so too,
but you trifle, for the materiall bowing is subjection, which is
the same to all, but the forme and manner of it differs according
to the different state of the creature. I doe not understand the
materiall bowing so, as you absurdly understand it of a religi∣ous
ceremony. You have not made good what I desired, those
Fathers which you bring in your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. doe but set downe the
words of the Text, none speakes of coroporall bowing at the
Name Jesus mentioned.