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May the

168;. Popish Religion, under the fair Pretence of in

structing them in Humane Learning. AccordingThe Jesuits

ly they opend their Schools in several Places in School in England, particularly in London, in the ancient Roythe Savoy, al Palace called the Savoy ; which gave Occafion to

Dr. Tennison, (then Rector of St. Martin's, and now 25th, 1687. Archbishop of Canterbury) a Person of Exempla

ry Piety and Charity, to erect his Free-School at St. Martin's St. Martin's, adorn'd with a Choice Library, in Free-School. Opposition to that Jesuitical Colledge.

Not long after Dr. Tennison met with an OpportuDr. Tenni. nity of Signalizing his Learning and Zeal in the Delon's Con- fence of the Proteftant Religion, which the Jesuits ference with by subtle Arts, and unfair Practices, endeavour'd to Mr.Pulton, undermine. The Dr. being inform’d that an ApprenJefuit. cice of his Parish was departing from the Church

of England, having been at Mals two Months before, defir'd the Malter and his Apprentice to come into his Closet, where he ask'd the Youth, what Reasons could induce him to leave so good a Church ? After much Importunity he said, that Mr. Pulton, Rector of the Jesuits School in the Savoy, had persuaded him by his Arguments; and being further ask'd, what those Arguments were ? He answered, Mr. Pulton had thew'd him in Luther's Works, that I uthor held sometimes three. and sometimes seven Sacraments; and added, that Luther was dissuaded from going to Mass by the Devil ; and that ever since the Pretended Reformed had proceeded upon the Word of the Devil. The Doctor (hew'd him how frivolous that Story and Argument was; and told him that he believ'd Mr. Pulton would not justifie this way of

reasoning before him. The Boy had been fo tamSeptember per’d with, that that very Day he had been with 29th,1687. the Doctor, he had the Confidence to turn up

on him the Story about Luther and the Devil, which was told by the Jesuit. His Mafter carried the Boy to Dr. Horneck, still hoping to work Good upon him; but his Perverseness was so apparent to the Doctor, notwithstanding all the things of Moment he could say, that he perceiv'd him pare present Cure. Great Boast was made in the Neighbourhood about Mr. Pulton, and Wagers of- 1687. ferd by the Papists, that Dr. Tennison would not engage in a free Dispute with him ; tho' there was little Reaion for that boasting, the Doctor having already in vain expected the coming of two Prielts at a place and Time appointed. That Doctor knew indeed that Conferences of this Nature seldom produce any other Effect, than to furnith such People as are either already seduc'd, or inclin'd to belo, with a Pretence of saying, That upon what they heard they were converted; yet being made fenfible by a Friend, that if Mr. Pulton was not inet, the Romanists would give it out, that 10 Protettant was able to confute him, it was agreed on all sides that there should be a * Meeting. * Sept. 29. The main Point which the Jesuit propos'd to be 1687 debated, was, The Rule of Faith ; but the Inconfistence of Luther about the Sacraments, and his pretended Colloquy with the Devil, being that on which the Boy's Convertion was grounded, the Doctor thought fit to clear that Matter firit; and said to Mr. Pulton, that the Proteltant Church depended not upon Luther, but Christ; that Luther was indeed an excellent Intrument of God, but had his Failings like other Men, as was sufficiently prov'd in a Book lately publish'd at Oxford, entituled, The Spirit of Martin Luther, that if Luther had said any where, there were Three Sacraments, he had said no more than Pafchafius Radber19, who was the Inventor of Transubitantiation; that admitting the Story, Luther after the Monkith way had put the Spiritual Conflict into the Form of a Colloquy; and that he might well suspect a Device in the Devil when he dilluaded him froin the Mass ; for the Devil might think the Piety of Luther would be apt to move him for that Reason to go the rather to Mass, because he had forbidden him. He added, chat one of the firstDilluatives from the Mals, which made Imprellion upon Luther, was that having been at Rome, and laid Mass there, and heard it said, He took Notice of the Prophaneness of the Mats-Priests, and overheard the very Courtezans jeeringly saying, that


1687. Come who consecrated, had us'd these Words, Bread

thou art, Bread thou shalt be : Wine thou art, Win thou shalt be. To all this the Jefuit having nothing to reply, with great Noile and Assurance ask'd thč Doctor, What was the lule of Faith? Where thi Protestants had their Bible? Who gave them the Copies? How? Wbere ? IVben? And the like. The DoCtor answer'd, that the Rule of Faith is the Holy Bible ; that the Sum of it, in necessary Doctrines is the Apoftolical Creed ; that if the Romanists had any good Proot of the Bible, the Protestants had! it too; that the first External Inducement for the receiving of the Bible, as Written by such and fuch Persons, and as such a Book, was, not fo much the Authority, as the Testimony of the Universal Church of all Ages, all agreeing in it, and amongst others the Roman, excepting the Apochryphal Books of later Time, rais'd by them into a Level with the primary Canon, whilst the Protestants had the fame Canon the ancient Churd own’d in the Council of Laodicea ; That the Proteftants took in the Testimony of Heathens, as of Julian the Apottate, who own'd three of the Evangelifts; and of the Jews, who had once the Oracles committed to them, and from whom the firit Christians receiv'd the Canon of the Old TeItament, and might believe Men fincere when they fpoke against themselves; That by this way of Universal Consent, we were as sure of this Book's being the Bible,as of Ciccro's Offices being his Book ; and that for the Holy Bible, when Men came to consider the Propheties and their Events, the Characters and History of Christ, and Things in those Books, most worthy of the Supream Being, and use Pious Means in Humility of Soul, they had further Assurance begotten in them. The Jefuit insisting upon these Passages of Scripture, Thou art Peter, and upon thee will I build my Church; hear the Cburch, &c. that a Church at Rome was spoken of by St. Paul, &c. the Doctor took up the Bible, and made three or four Offers to prove how those Paflages were misapply'd; but Mr. Pulton turn'd all of by general Discourse about the Bible and Rule of


Faich; and said, that the Greeks, whom the Do. 1687. ctor had mention'd, were all Liars, being Hereticks; and that the Roman Catholicks were taid by them to be a Corrupt Church, and that therefore the Proteftants depended upon Liars for their Bible. The Doctor answer'd, that the Greeks were not all Liars and Hereticks; that Father Simon, a learned Romanist, in his Book call’d, Histoire Critique de la Créance des Nations du Levant, publishid Three Years before, had thew'd how the Millionaries had llander'd and misrepresented the Greck Church, and made those Hereticks who were not so, and rais'd a Difpute about Words when they agreed in Meaning; That when every Body in all Ages has confpir'd in a Testimony concerning Books, or such Ciries as Kome, or ferdisalem; though some might be ill Men, and in fome Particulars Liars, yet we could not believe them such in their Universal Content, because they could never be in a Contederacy to vent such a Lie: Lafily, that though the Protetiants took, in part, the Teitimony of the Roman Church, yet trein her Authority the Scrip-, Cures could not be prov’d, because she went about to prove her Being from out of the Scriptures, and therefore could not do it, till it was first prov'd that the Scriptures were the Word of God, and the Places cited were Infallibly prov'd to carry that Sense which the Romanilts put upon them. After this, the Jesuit with that Heat and Turbulency which are Natural to those that inaintain a bad Cause, faid, that the Church was a City on a Hill, and always Visible ; and ask'd, where such' a Church as the Protestant was visible in all Ages ? The Doctor learnedly, reply'd, that it fuffices the People that they have heard Christ's Promise, that there shall be a Society of Men profelling Christianity to the end of the World ; That they believe Christ will make good his Word, and that they find among the Protestants such Doctrine and Rules of Life, as are in the Scriptures; That the Greeks have always had Churches that among the Latins we have Catalogues of Witnesses againit Romiß Errors; chara true Church may, (though not as such) have



1687. many Corruptions; and that the present Corrup

tions in the Roman Church were not formerl.
made Articles of Faith ; That we had the true Fair
before any Million came from Rome ; That St. Gri
guy's faith was not that which Rome now teach-
.es, That here the Synods of the Second of Nz:
and I rent could not prevail ; That a Doctrine con-
trary to Iranfubitantiation had been Taught in the
Saxon Church. This Debate about the Rule o
Faith, and the Visibility of the Church, having
Lafted' upwards of two Hours, and the Jefuit ha
ving nothing more to suggest, he introduc'd a Di-
course about Transubstantiation, and the real Pre
fence ; in this Controvertie Mr. Pulton discover'd
his Ignorance of History and Chronology, and
how unacquainted he was with Ecclefiaftical Wri-
ters; and though he made a shift to maintain a
noilie, rambling Fight, by the help of thittin
Cavels, gross Arzachronisins, and Quotations i
furious Authors, particularly of St. ferome of :d
Sacraments; the Third Epittle of St. Anacleta,
Canon 39. Arab. of the tirit Council of Nice ; St.
Cyril ct formalm againt Rufinus, &c. yet bien
hé, and the Priests that supported him, were at fali
forced to yield to the invincible Proofs and Argu-
ments of one Angle learned Protestant Divik
The Doctor would make no other Advantage of
his Victory, than to tell Mr. Pulton, that though
he had in a printed Paper promis'd not to tani-
per about Religion with the Protestant Boys
who should come to the Savoy-School, yet it ap-
peard that he had tamper'd with those out of
his Care, and would do so much more with such
as were under it; for it being his Principle, that all
out of his Cominunion were Damn'd; as a scuit
and a Papilt, he must break his Word for the ne-
cessary Good, as he thought, of the Souls of those
Boys. The Jesuit and his Alliftants were so netled
by this home Expoltulation, that being at a loss
how to answer it, they said aloud, It reflected
upon the King;, alledging, that the King, as
a Roman Catholick, was also bound to break his
Word given to his People, of not forcing their


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