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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71235	The pamphlet entituled, Speculum ecclesiasticum, or, An ecclestiastical prospective-glass, considered, in its false reasonings and quotations	Wharton, Henry, 1664-1695.	1688 (1688)	Wing W1568; ESTC R1230	19,142	32

book of this Treatise for a proof of Sacerdotal confession There indeed we may find this Confession commended advised and enjoyned which is also done by the Church of England but in the mean while the necessity of it disowned and the sufficiency of a private confession to God acknowledged For the Author blaming some persons who dehorted men from Sacerdotal confession saith Let not the superstition of these Dreamers seduce you which confirmeth sinners in their resolutions of not confessing to a Priest Quia salvat Sacerdote inconsulto ad Deum peccatorum confessio Because confession of sins to God without consulting any Priest is sufficient to Salvation Where he plainly allows the truth of this proposition but blames the ill application of it But because our Author refers us to this spurious Treatise I would desire him to turn one Page farther where he will find the Doctrine of doing any Penance after Death and consequently of Purgatory called a detestable blindness of heart and occasion of the destruction of Souls The Quaestiones ad Graecos cited by our Author under the name of St. Justin Martyr are on all sides confessed to be supposititious particularly by Bellarmin Labbe and Du Pin. The justice of this Censure is evidently evinced from the frequent mention therein made of the Manichees who were not heard of till more than a Hundred years after Justin's death The Lamentation of Origen is the trifling product of some foolish Latin Writer and therefore justly rejected as spurious by Bellarmin Baronius Labbe Huetius and Du Pin. I might add that it was formerly condemned by Pope Gelasius if his Decretal were not equally spurious However that excuseth not our Author since that Decretal is universally received by all the Writers of the Church of Rome Our Author citeth Two Fragments of Eusebius Alexandrinus out of Jodocus Coccius But we have great reason to believe that they are not genuine For Eusebius Caesariensis in mentioning Eusebius Alexandrinus speaks not one word of his Writings which that accurate Historian would by no means have omitted if there had heen any known in his time No one of the Ancients make the least mention of such a Writer Nor was he ever heard of till Coccius and Turrain produced some fragments out of his Homilies As for Coccius he had not skill enough in this kind to pass a critical judgment upon the Writings of the ancients and Turrain cannot be securely trusted For all the World knows with how great violence he maintained the Apostolick Canons and Constitutions to be genuine A position which none but fools and mad men can believe The Arabick Canons of the first Council of Nice are a no less foolish than evident forgery of latter times All the Greek and Latin Copies give us no more than XX. Canons of that Council Gelasius Cyzicenus saith no more were made The African Bishops sending into the East for true and correct Copies of them receive from Atticus of Constantinople and Cyril of Alexandria no more than XX. and these LXXX Arabick Canons were never heard of till brought out of the East in the last Age by the Legates sent by Pius IV. to the Patriarch of Alexandria to invite him to the Council of Trent But I need not use many arguments They sufficiently betray themselves by the frequent mention of Names Rites and Customs which obtained not in the Church till after the Council of Nice I will instance only in their several Constitutions about Monasteries Monks and Nuns as that they be shaved and use a distinct habit from the rest of mankind customs which were not known till some Ages after And that we may not seem singular in making this Censure the Learned Abraham Ecchellensis confesseth That many of them were forged others changed and all accommodated by the several Sects of the East to their several Ages and Perswasions The sincerity of our Author deserveth next to be considered which I fear would be found very small if I had time and leisure to compare all his Citations with the Originals Those few which I have compared give me a just suspicion of his fraudulent dealing in the rest and may reasonably create the same prejudice in all his Readers I will produce a few Instances In the Fifth Column he citeth these words of Irenaeus a How can they be assured the Bread is made the Body of our Lord In the Original it is esse Corpus suum where he hath Translated esse to be made A few lines after he produceth a passage of Tertullian which no man in his right wits could ever have alledged for Transubstantiation For the intire sentence is one of the most pregnant Testimonies of all Antiquity against that monstrous opinion the words are these The Bread taken and distributed to his Disciples he made his Body by saying This is my Body that is the Figure of my Body Our Author hath cut off the latter part and given us only the first words of this Passage What name ought justly to be given to this Artifice let others judg but certainly none can call it sincerity The corruption of Justin Martyr in the 7th Column is no less gross and evident where our Author citeth these words out of his Second Apology We worship them the good Angels both by words and deeds even as we our selves have been taught and instructed The Greek words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honouring them both in word and deed and freely teaching every one who desireth to learn those things wherein we been instructed A little before he had cited Dionysius the Areopagite for Prayers to the departed Saints where he wilfully mistakes that Writers meaning and what the Counterfeit Dionysius speaks of the Prayers of our pious Fellow-Christians here on Earth applieth to Prayers made to departed Saints and not only so but falsifieth his words in more than one place the passage is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I affirm consonantly to the Scripture That the prayers of holy men are very useful in this life this way If any one desiring the Divine Graces and be well disposed for the reception of them shall as being conscious of his own unworthiness come to some holy man and desire him to assist him and pray together with him he shall receive hence the greatest benefit The words thus justly Translated do neither favour nor relate to Prayers to the Dead In the same Column he hath produced some words of St. Chrysostom with no more ingenuity for he translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray to them indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows Let us desire them which yet our Author after his wonted manner exaggerates Let us heartily beseech them But that this was a meer rhetorical Flight may be demonstrated beyond all doubt for in the immediately foregoing sentence he speaks much greater things of their dead Reliques and Repositories to which

Motives to the Roman Obedience 8vo The Decree made at ROME the Second of March 1679. condemning some Opinions of the Jesuits and other Casuists 4 o. A Discourse concerning the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome 4 o. First and Second Parts A Discourse concerning the Celebration of Divine Service in an Unknown Tongue 4 o. A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented 4 o. An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Catholick Church 4 o. A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Mons de Meaux late Bishop of Condom and his Vindicator 4 o. A CATECHISM explaining the Doctrine and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 8vo A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and for a further Vindication of the CATECHISM truly representing the Doctrines and Practices of the Church of Rome 4 o. The Lay-Christian's Obligation to read the Holy Scriptures 4 o. The Plain Man 's Reply to the Catholick Missionaries 24 o. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England 4 o. A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Church of England 4 o. Mr. Chillingworth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting Personal Contests but inserting whatsoever concerns the common Cause of Protestants or defends the Church of England with an exact Table of Contents and an Addition of some gennine Pieces of Mr. Chillingworth's never before printed viz. against the Infallibility of the Roman Church Transubstantiation Tradition c. And an Account of what moved the Author to turn Papist with his Confutation of the said Motives The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his first Epistle to Timothy Chap. 3. Vers 15. 4to The Peoples Right to read the Holy Scripture Asserted 4to A Short Summary of the principal Controversies between the Church of England and the Church of Rome being a Vindication of several Protestant Doctrines in Answer to a Late Pamphlet Intituled Protestancy destitute of Scripture Proofs 4to Two Discourses Of Purgatory and Prayers for the Dead An Answer to a Late Pamphlet Intituled The Judgment and Doctrine of the Clergy of the Church of England concerning one Special Branch of the King's Prerogative viz. In dispensing with the Penal Laws 4to The Notes of the Church as laid down by Cardinal Bellarmin examined and confuted 4to Preparation for Death Being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died The Difference between the Church of England and the Church of Rome in opposition to a late Book Intituled An Agreement between the Church of England and Church of Rome A PRIVATE PRAYER to be used in Difficult Times A True Account of a Conference held about Religion at London Sept. 29. 1687. between A. Pulton Jesuit and Tho. Tenison D. D. ss also of that which led to it and followed after it 4to The Vindication of A. Cressener Schoolmaster in Long-Acre from the Aspersions of A. Pulton Jesuit Schoolmaster in the Savoy together with some Account of his Discourse with Mr. Meredith A Discourse shewing that Protestants are on the safer side notwithstanding the uncharitable Judgment of their Adversaries and that Their Religion is the surest Way to Heaven 4to Six Conferences concerning the Eucharist wherein is shewed that the Doctrine of Transubstantiation overthrows the Proofs of Christian Religion A Discourse concerning the Pretended Sacrament of Extreme Vnction with an Account of the occasions and beginnings of it in the Western Church In three Parts With a Letter to the Vindicator of the Bishop of Condom The Pamphlet entituled Speculum Ecclesiasticum or an Ecclesiastical Prospective-Glass considered in its False Reasonings and Quotations There are added by way of Preface two further Answers the First to the Defender of the Speculum the Second to the Half-sheet against the Six Conferences In the Press A Second Defence of the Exposition of the Doctrine of the Church of England against the new Exceptions of Mons de Meaux late Bishop of Condom and his Vindicator The FIRST PART in which the Account that has been given of the Bishop of Meaux's Exposition is fully Vindicated the Distinction of Old and New Popery Historically asserted and the Doctrine of the Church of Rome in Point of Image-worship more particularly considered 4 o. The Incurable Scepticism of the Church of Rome By the Auther of the Six Conferences concerning the Eucharist 4 o. * Fascic Temp. Perfidia Epist ad Ephes * De Persecut Vandal l. 2. † A prefat ad Reginon a De Script Eccl. cap. 25. b Concil Tom. II. p. 844. a Institut Sacerd. tit de necess Confes Lect. 2. O exterminanda cordis caecatio O perditionis animarum occasio l. 2. c. 8. a Ad an 252. a Hist Eccl. l. 7. c. 2. b Hist Con. Nic. l. 2. c. 30. c Prefat ad Version d L. 4. c. 57. e Adv. Marcion l. 4. c. 40. * De Ecclesiast Hierarch c. 7. * Orat. de SS Bernic Prosdoce * Hom. in Rom. xvi 3. in terra mot Laz. in Paulum c. Hom. ad eos qui scandalizati sunt Hom. de esemos collat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Lib. de Pudic. * Alix Dissert de Script Tertul. p. 70. a De initandis cap. 9. a Comm. in Psal 33. Sacramenta praedicabat ‖ De curand affect Graec. Orat. 8.

in the beginning of the Ninth Age. Bellarmin Baronius Perron and Petavius acknowledg them to be dubious and dare not defend them But latter Criticks of the Church of Rome openly confess them to be spurious Thus Labbe and Cossart in their Collection of Councils affix a note of falsity to every one of them And particularly give this Censure of most of them That they are esteemed supposititious by learned Catholicks Baluzius gives an account of their Original progress and reception in the Gallican Church And Du Pin affirmeth They are rejected with a common consent The spurious Writings of Dionysius the Areopagite come next to be considered Which forgery our Author so fully believeth that he ever placeth them immediately after the Holy Scriptures That they belong not to the Areopagite is manifest from the universal silence of the ancients till the Sixth Age The subtile argumentation and elaborate stile of them far different from the simplicity of the Apostolick times They were writ in the flourishing estate of the Church and therefore make no mention of Martyrs or Persecutions but rather frequently oppose the Heresie of Arius The Author of them cites the Apocalypse of St. John and Ignatius his Epistles particularly that to the Romans written just before his Martyrdom in the year 107. long after the Areopagites death I might add that he mentions many Ceremonies not introduced into the Church till the Fourth Age speaks of the Order of Monks and cites St. Clemens of Alexandria But I need not insist any longer upon a thing so evident The falsity of these Writings is confessed and demonstrated by Petavius Morinus Launoy Oudin Du Pin and many other learned Authors of the Church of Rome The Commentaries of Theophilus Bishop of Antioch upon the Gospels are most certainly the product of a Latin Writer and therefore spurious Such Commentaries were indeed anciently extant under Theophilus his name but were rejected by St. Hierom as supposititious As for those we now have they were forged after St. Cyprian's time For the Author transcribes a passage out of Cyprian's sixth Epistle to Magnus Upon which account Labbe and Du Pin do esteem this Work to be spurious The Oration of St. Hippolitus the Consummation of the World is of the same stamp as appears from the barbarous stile childish expressions and foolish Fables which may be found in it For which reasons Du Pin saith It is very uncertain and may be justly call'd in question But to what miserable shifts is our Author reduced when he citeth the Epistle of St. Athanasius to Pope Felix an Epistle forged by Isidore Mercator together with the Decretals and almost wholly patch't up out of the Acts of the Lateran Council under Pope Martin in the year 649 And wherein Athanasius tells Faelix that he had been ordained Bishop at Rome by his sacred hands whereas the true Athanasius was ordained at Alexandria more than Forty years before Faelix was made Pope Binius acknowledgeth it to be spurious and Labbe gives this scornful censure of it Ad malas Mercatoris merces has ineptae farraginis quisquilias Baronius aliique eruditi viri ablegant which I will not translate lest I should be thought to rail instead of confuting However to alledge a spurious Writing may be only a matter of artifice to impose upon an unwary Reader But to cite the undoubted Work of one Author under the name of another to whom it was never before attributed can be no other than gross ignorance Our Author citeth St. Hierom's Third Apology against Ruffinus under the name of St. Cyril of Hierusalem who was dead many years before the name of Ruffinus was known or this Apology written Whether this was a matter of design that the Reader might never be able to consult the place our Author can best tell Certainly the passage is infinitely trifling and impertinent For St. Hierom accusing Ruffinus of a forgery in publishing at Rome an Apology for Origen under the name of Pamphilus the Martyr tells him he had mist of his design For the Romans did not believe it to be the Work of that Martyr And then adds that the Roman Faith commended by the Apostle could not be imposed upon by such tricks This is a piece of flattery which even no sober Papist will allow to be strictly true For all grant that the whole Church may be deceived in judging a matter of fact such is whether this or that Author writ such a Treatise And the Church of Rome hath been actually deluded by many Impostures of this nature as the Spurious Decretals of Isidore Mercator which she received and used as genuine for many Ages But not to depart from this very instance St. Hierom hath sufficiently refuted his own words by imposing upon the Romans in perswading them that this Apology translated and published by Ruffinus was not the work of Pamphilus but of Eusebius For it truly belonged to the former Eusebius indeed added Five Books to it But those were not translated by Ruffinus That the Book de Caena Domini should in this Age be cited under the name of Cyprian may be justly admired when it is not only confessed by all to be spurious but the true Author of it is known Arnoldus Abbot of Bonvalle in France in the Twelth Age. To him do Raynaudus Labbe Oudin Du Pin and almost all Manuscript Copies ascribe it St. Ambrose's Work of the Sacraments hath been call'd in question by many great and learned men of the Reformed Churches If it should be allowed in the main to belong to St. Ambrose they must however grant that it hath been miserably interpolated and corrupted by latter hands For Bertram citeth several places out of it which cannot now be found in it But if this be dubious it is most certain that the Sermons of St. Ambrose are spurious Being no other than a Collection of the Sermons of several Authors some more others less ancient This Bellarmin and Labbe acknowledg Many of them may be found among the Sermons of Maximus Taurinensis and particularly that of St. Peter and Paul cited by our Author The books de Paenitentia Petrus Soto maintains to be spurious and some learned men have subscribed to his Opinion In like manner Erasmus contends that the Homilies of Origen upon the Psalms are spurious and Bellarmin placeth them among the dubious Writings But in these Two last Cases nothing certain can be determined The books de Visitatione Infirmorum cited by our Author under the name of St. Augustin Bellarmin and Labbe confess to be spurious That they are so need no other argument than the foolish arguments and barbarous stile of them unworthy of the judgment and learning of St. Augustin Erasmus giveth this Censure of them The work of a prating Fellow who had neither Wit nor Learning What shame or reason have those persons left who obtrude such Writings to us under the name of Augustin Our Author refers us to the Second