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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

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.

they generally believed was not bestowed to the departed Saints till the day of Judgment That Purgatory was anciently believed our Author's Testimonies do in no wise prove Some of them indeed mention a purging Fire But that Fire was not to exist till the Day of Judgment when all Souls were to pass through it and to continue a shorter or longer time in it according to their greater or lesser Purity No intermediate punishment between Death and Judgment was believed besides the delay of Resurrection if that can properly be called a punishment There remains only to consider our Author's Catalogue of general Councils Wherein he hath committed many gross and as I fear wilful mistakes He makes Pope Sylvester preside over the Council of Nice but Eusebius and Socrates whom he citeth say no such thing Baronius indeed saith it but all the World knows the contrary For Hosius Bishop of Corduba presided and subscribed in his own name before the Legates of Pope Sylvester That Damasus presided over the first Council of Constantinople is so egregiously false that that Council was both begun and ended without so much as the knowledg of the Pope or any other Western Bishops That Cyril Patriarch of Alexandria not Pope Celestin presided over the Council of Ephesus is manifest from the Acts of that Council from the Commission given to him by the Emperor for that purpose and from all the Historians of those times Cyril indeed acted for Pope Celestin but not as president but as one Fellow-Bishop manageth the Proxy of another here in England in the House of Lords In the Council of Chalcedon Pope Leo's Legates were so far from presiding that all the Canons of the Council were made in their absence and not only without but against their consent For when the Legates in the next Session protested against the Canons they were over-ruled by the Council and forced to submit That Pope Vigilius presided over the Fifth General Gouucil or Second of Constantinople is so impudent a Falshood that it might with equal reason be pretended that Luther or Calvin presided over the Council of Trent For Vigilius who was then at Constantinople gathered an opposite Convention of Western Bishops wherein publishing a long Constitution or Decree in favour of the Tria Capitula he concludes with a severe Censure and Condemnation of all who should hereafter Write Teach or Propose any thing contrary to his Decree which he knew was then in doing in the General Council The Popes Constitution was read in the Council and notwithstanding it was Decreed Can. 12 13 14. That whosoever defended the Tria Capitula or even did not Anathematize them should be himself Anathematiz'd After the Conclusion of the Council and not till then Vigilius submitted and writing an Epistle to Eutychius Patriarch of Constantinople who had presided over the Council professeth he was now very sorry that by the instigation of the Devil he had dissented from the Council and in contempt of brotherly Charity had openly disagreed from them and contended with them that now he was convinced of his Errors and therefore retracting his former actions ratified and submitted to the Decrees of the Council In the Seventh General Council our Author reckoning up the Hereticks condemned by it as Paulus Sergius Cyrus Theodosius comes off with an c. the meaning of which may easily be discovered for this c. was invented to save the reputation of Pope Honorius who together with the rest was Anathematized by the Council as a notorious and pestilent Heretick The Second Council of Nice was formerly denied to be General by Theodorus Studites altho a great Patron of Image-Worship and was condemned in the same age by the great Council of Francfort The Fourth Council of Constantinople in the Year 869 was ever accounted a Schismatical Conventicle by the Greek Church All the following Councils were confined to the West and wanted both the Presence and Suffrage of the Eastern Patriarchs and consequently were not Oecumenical Many of them are not at this day universally received in the Church of Rome and others are rejected and condemned by the Gallican Church as the First Second Third and Fourth of Lateran First and Second of Lyons as to the Constitutions and Canons injurious to the Civil Right of Princes The Councils of Florence and Fifth of Lateran are wholly rejected by her and the Council of Trent but in part received Our Author pretendeth that in the Council of Florence the Greeks were united to the Church of Rome and subscribed the Union If a forced compliance of a few Bishops compelled by the threats and force of their Emperor can be call'd an union this was indeed one But many of them subscribed for fear of Death and most for fear of starving as Sylvester Sguropulus an Eye-witness assureth us and all of them when returning home were so detested and hated by their Country-men that they were esteemed worse than Infidels and not permitted to be buried in holy Ground I might make some farther Observations upou our Authors Paper as why he left that of Constance out of the number of General Councils and yet afterwards produced its Authority how disagreeing the forms of Recantation prescribed to Berengarius are to the present Belief of the Church of Rome and how little the Testimonies produced by him in favour of Apostolical Traditions concern the Romish Doctrine of Traditions But what I have already said is enough to shew that there is a Generation of men in the World who adding a profound Ignorance to a false Zeal fear not to sacrifice all considerations of Shame and Honesty of Truth and Reason to a present Interest and the poor advantage of a short-liv'd Imposture FINIS Books lately Printed for Richard Chiswell A Dissertation concerning the Government of the Ancient Church more praticularly of the Encroachments of the Bishops of Rome upon other Sees By WILLIAM CAVE D. D. 8vo An Answer to Mr. Serjeant's Sure Footing in Christianity concerning the Rule of Faith. With some other Discourses By WILLIAM FALKNER D. D. 4 o. A Vindication of the Ordinations of the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BVRNET D. D. 8vo An Abridgment of the History of the Reformation of the Church of England By GILB BVRNET D. D. 8vo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written both In Latin by the Right Reverend Father in God JOHN JEWEL Lord Bishop of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand 8vo The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain Letters which passed betwixt him and James Weddesworth a late Pensioner of the Holy Inquisition of Sevil in Matter of Religion concerning the General

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