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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54844	The new discoverer discover'd by way of answer to Mr. Baxter his pretended discovery of the Grotian religion, with the several subjects therein conteined : to which is added an appendix conteining a rejoynder to diverse things both in the Key for Catholicks, and in the book of disputations about church-government and worship, &c. : together with a letter to the learned and reverend Dr. Heylin, concerning Mr. Hickman and Mr. Bashaw / by Thomas Pierce ...	Pierce, Thomas, 1622-1691.	1659 (1659)	Wing P2186; ESTC R44	268,193	354

opposing the Gospel Such service for the Papists was then done by the Puritanes whose Libels were cited and applauded by those of Rome even Hacket himself hath an Apology made for him although as execrable a miscreant as most have been of that paste (d) p. 256. The libellous Pamphlets of Martin-Mar Prelate th●t early Puritane in Queen Elizabeth's dayes were urged by the Papists as Authentick Witnesses and sufficient Evidences fo● the disgrace and condemnation of the Protestant-Church So true was that which I shew'd you f●om the Lord Keeper Puckering that the Puritanes do joyn and concur with the Iesuites Th●ir reb●llious Principles What (e) p. 138 139. ●●3 Principles of Rebellion were scattered abroad among th● peo●le by the Puritane leaders in seve●al Countrey● ●uch as Wickliff Clessel●us Knox and Winram that excellent Examen will quickly tell you p. 178.179 And what Heath●ni●h Notes the Genevians put u●on ●he B●ble (g) p. 151. How Felton a zealous Puritane com●it●ed his murder upon th● Duke How Covetous●ess and Non-conformity were so married together that 't was not ea●e to divorce them (h) p. 153. How an Act of Parliament w●s made against Puritanes 23 Eliz. c. 3. (i) p. 156. And a High-Commission enforced to curb them (k) p. 158. How mock-ordinations were made at Antwerp by a mongrel sort of Presbyterians consisting of two blew Aprons to each Cruel Nightcap In a word it will tell you their sabbatizing their downfall their essayes to rise their disappointments their new attempts by the way of Lecturing in which the Iesuites went before them their pride without parallel their malice without measure and th●ir acts of injustice without remorse Sect. 15. That irresistible Champion of the Protestant Church against her Adversaries of Rome Bishop Montague ' s judgme●t of Puritanes I mean the learned Bishop Montague who was imployed by King Iames to write the Annals of the Church Catholick and all along as he went to reform Baronius on the one side as the Magdeburgenses on the other do●h often justifie and distinguish the Church of England no less from the Puritane then Popish party He calls them in one place * Religiosi nebulones nostrates Deum Ecclesiam emulgentes aiunt Deum cul●u merè spirituali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montac in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad An. Chr. 2. See his Appello Caesarem ●art 2. c. 1. p. 11● 111 112. the sacrilegious hypocrites of our Countrey who rob God and the Church under colour of spirituality saying that God is well pleased with no other worship then what is spiritual In another place he speaks of them as our Saviour spake of the Pharisees Ecclesia Anglicana recte quicquid vacillent Puritani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had long before noted That many were arrant Puritanes in heart who for preferment did conform holding with the Hare and running with the Hound And that many once Puritanes turn'd often Papists Fleeting being commonly from one extreme to another Men of moving violent quick-silver gun-powder spirits can never rely upon midling courses but dum furor in cursu est run on headlong into Extremes And so I may avow I will not be a Papist in haste because I never was a Puritane in earnest or in jeast having found it true in my small Observation that our Revolters unto Popery were Puritanes avowed or addicted first Ib. p. 113. A little after he calls the Iesuites the Puritane-Papists and for the Protestant-Puritanes he doth not reckon them as Members of the Church of England but onely an overweening-faction which was wont to be shrowded under the Covert of the Church of England and to publish their many idle dreams fancies and furies unto the World under pretext of the doctrine of our Church And our Opposites of the Romish side did accordingly ●harge our Church with them which words when I compare with divers things before mentioned I am apt to think that many Papists did call themselves of the Church of England and acted their parts on our English Theater under the name and disguise of the Puritane-party that so they might help the real Puritanes to bring our Protestant Church into disgrace and misery Sect. 16. To this I will adde some words of Grotius because he was so great an honour to the true Protestant Religion Grotius his judgment concerning Puritanes Serenissimi si per Puritanos licea● Potentissimi Regis Britanniarum beneficio c. Discuss Riv. Apol. p. 57. not more for his learning then moderation who speaking of the King of Britain and of some obligations received from him thought fit to say The most serene and if the Puritanes will suffer him the most potent King of England words most worthy your consideration as having been written in the year 1645. when you cannot but remember how much his Majesty was promised to be made the mightiest King in Christendom It is but seldom that Grotius doth name the word Puritane although sometimes * Rex Iacobus se Puritanis semper exosum fuifse dicit non alio Nomine quàm quod Rex effe● Ibid. pag. 92. he names it too but he gives us so often a just accompt of their Ten●ts which have commonly broken forth into Blood and Rapine that I need not stay longer upon his exact judgment Mr. Thorndike 's judgment of Puritanes In his Epilogue to the Trag. of the Church of England Con●lus p. 405. Ib. p. 423. I will conclude my whole Catalogue with what I lately met with in my perusal of Master Thorndike It is evident saith he that Preachers and People are overspread with a damnable Heresie of Antinomians and Enthusiasts formerly when Puritanes were not divided from the Church of England called Etonists and Grindeltons according to several Countreys c. well had it been had that most pious and necessary desire to restore publick penance been seconded by the zeal and compliance of all estates● and not stifled by the t●res of Puritanisme growing up with the Reformation of it In fine if any thing may have been defective or amisse in that order which the Church of England establisheth it is but justice to compare it with both extremes which it avoideth meaning Popery on one hand and Puritanisme on another If you read his whole Book you will probably return to the Church of England by being convinc●d that you have left her If you will read but some part you will find him shewing what I shall now but say from him Id. lib. 1. p. 77. viz. 1 That the Scotish Presbyterians have done like them who oblige subjects to depose their Soveraign if the Pope excommunicate them making both subjects and Soveraigns the Popes vassals Ib. p. 78. Conclus p. 4●4 them to rule and those to obey at his discretion who can excommunicate them 2 That it is Puritanism or Popery for subjects to fight against their Soveraign yea a Branch of Puritanism

peace with their King to wit if he would comply with them in all things and they with him in nothing at all where as if we make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by mutual Offices of Friendship and not a Conquest by acts of Force there must be Abatements and Allowances on either side They are not worthy to be imploy'd in making Amity or Union who understand not how much 't is worth There are a great many truths of so small importance that one would part with them all for a dram of charity and I should think th●t to purchase the peace of Christendom no Protestant Merchants can bid too high so long as they part not with old Fundamentals nor do accept new Articles of Faith nor acknowledge subjection to a power which whensoever it pleaseth may do both the one and the other Now by your way of arguing that Grotius turn'd Papist because in order to reconcilement he offered allowances to the Papists which he would not yield upon other terms as many peaceable Christians will rather part with some petie rights then perpetuate contention by sutes at Law Thuanus also turn'd Prot●stant and so did Cassander and Hofmiesterus and hundreds more whom I could name who did offer at least as much on the same condition of reconcilement they for that side as he for this This must therefore be considered by all that read his pacificatory writings and it ought to be esteemed the ●oblest submission in the World to part with the utmost of ones own right Plusquam humanae virtutis est tantae spei m●derari velut manibus conclusam fortunam dimittere that may in conscience be parted with for the redemption of such a peace as cannot otherwise be purchased The victorious Emperour Charles the fifth thought good to quit some of his Empire not driven by necessity but drawn by love for the setling of Religion and Peace in Germany so did Philip his Son the potent King of Spain and Arch-Duke Albert his son in Law make an humble offer of reconcilement to the Hollanders which for fourty years together they had denied them By De Ney the Franciscan by Lewis Verreich the Arch-Dukes Secretary and even by Spinola himself with divers others whom Grotius * Epist. ad Clariss Virum N. P. de pace Germanica Sane in privatis quoque negotiis transactiones dato allquo aliquo retento ut nostri loquuntur jurisconsulti perficiu●tur quanto magis ubi de salute publica pacis incomparabili bono agitur omnes de jure suo cedere debent names as it were justifying himself by way of anticipation they even supplicated for peace to their natural subjects The same Philip the second did even buy reconcilement with Henry the fourth King of France when that lofty King would not bid any thing towards it Yet Lewis his Son the Duke of Mant●a's Renitency notwithstanding gave a portion of Monferrat to the Duke of Savoy as a price laid down in exchange for Amity and Peace Nay the Emperour Ferdinand the second was content to yield a good part of Hungary and so to purchase one peace though it was but to exclude or break another After all these examples which do put me in mind of the Christian-like Doctrine in † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hierocl p. 61. Hierocles however he was a Heathen and writ a Book against Christ let me adde one more which is neerer home and more to my purpose then all the rest and which I shall earnestly recommend to your most serious consideration When his Majesty at the Treaty in the Isle of Wight did offer for three years the confirmation of the Directory and the Form of Church-Government presented to him and the leasing out of the Bishops lands as far as 99. years will you say he was turn'd a Presbyterian I know you will not because they were offers upon condition of publick * Nec deerunt rationes quibus pulsis suâ ditione Principibus satisfieri possit qui magni beneficii loco habebunt in partem saltem missarum ditionum restitui Praeterea compensationibus mutuâ permutatione res expediri poterit Idem in E●ist ead Potior esse debet s●ae saluti● quàm alieni damni p●iorq●e conservandi quàm prof●r●ndi Reg●i ratio Ibid. peace not absolute concessions at all adventure And conditio non impleta non obligat fidem is a very good rule in the Civil Law Nor did he offer what he thought best precisely consider'd in it self but what he thought to be the fittest in that juncture of time when he found himself plac'd 'twixt two evils whereof in great wisdom he chose the least For although he offer'd towards the setling of a peace no less then 100000 pounds to be raised out of the B●shops lands yet first it was onely towards the settlement of a peace and a little of that is worth money next it was with a Proviso That the inheritance and propriety should still continue to the Church thirdly the peace being denied him he also denied to confirm his offer into a Grant Nor would he ratifie the Directory no not so much as for a day wch for the buying of peace had else obtain'd for three years But for the Solemn League and Covenant as he neither would sign it or consent to it himself so would he not have it to be imposed upon the consciences of others no not in order to any ends whether personal safety or publick peace This is just the Case of Grotius excepting that it differs to his advantage for he offer'd not so much and he ask'd for more Nay farther yet if Grotius turn'd Papist by seeking to reconcile the Council of Trent with the Protestant Articles of the Augustan Confession then did Franciscus à Sanctâ Clarâ by your Logick turn Protestant because you * Christ. Concord p. 46. confesse he did endeavour to reconcile the Articles of the Church of England with the Council of Trent The absurdity of the consequence is in both cases alike Again you confe●se † Ibid. p. 45. a little before that Grotius his design had many favorites both of the better sort of Pa●ists and of the colder sort of Protestants from whence I gather this comfort that however I am a favourer of Grotius his design I am yet allow'd to be a Protestant though one of them whom you call the colder party that is to say as I interpret I am none of those hot-headed furious men who not understanding what spirit they are of on supposition that they are Christians are for fire from heaven if not from hell too upon all that are not of their perswasion But as your better sort of Papists are sure the colder so your colder sort of Protestants are sure the better it being clear that by the colder you mean the more moderate and it is much for their honour that they are lovers of Reconcilement the most of

Directory exceedingly A●ominable that I was and would continue by the grace of God assisting me free from the great Abomination of the Presbyterian Directory And aske what Papist would talk as Mr. P. doth and not be able to name one thing in it that is abominable p. 33. Perhaps the Papists have kindness for it as tending to the disgrace of the Protestant name and acting here in Disguizes might likely have instigated your brethren to that work of Schism and Disobedience But to all sound Protestants 'tis an Abominable thing as you must needes have known by your experience if you know but the English of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the easier word Abomination T was an Abominable Directory for all those reasons to be collected First from Mr. Hooker's Ecclesiasticall Polity the writings of Archbishop Whitgift Bishop Bilson Dr. Cosens Bishop Buckridge Bishop Morton Dr. Burges before the Directory was made of which you are minded by Dr. Heylin * P. 64 65. by whom you lately had the Honour to be exceedingly well instructed Secondly and chiefly from Dr. Hammond's view of the Directory unanswered and unanswerable Thirdly from the Preface of Dr. Sanderson so often cited Attempt an answer if you are able Fourthly from Dr. Heylin his History of Liturgies Fiftly from a large Preface before a Liturgy very commonly thought to be Dr. Taylor 's How truely or falsely I cannot tell wherein amongst thirty one Enormities justly imputed unto the Directory it is observed to be composed to the dishonour of the Reformation accusing it of darkness and intolerable inconvenience A Direction without a Rule A Rule without restraint A prescription leaving an indifferency to a possibility of licentiousness Into which Heresie and Blasphemy may creep without prevention Which still permit's children in many cases to be unbaptiz'd And suffer's them not to be confirm'd at all Ioyne's in Marriage as Cacus did his Oxen. Will not do piety to the dead Never thinks of absolving Penitents Recites no Creed but entertain's Arians Macedonians Nestorians Manichees or any other Sect for ought appeares to the contrary Consigns no publick Canon of Communion but leaves that as casual and fantastick as any other lesser offices Never thanks God for the Redemption of the world by the Nativity Passion Resurrection Ascension of our Lord but condemns the memoriall even of Scripture-Saints and that of the miraculous blessings of Redemption of mankind by Christ himself wi●h the same accusation it condemns the legends and portentous stories of the Roman Calendar Leaves no signa●ure of piety upon the Lords day and yet its Compilers do in●oyne it to a Iudaical Superstition Implicitly undervalues the Lords Prayer as never injoyning and but once permitting it Without Auctority and never establish'd by act of Parlament But it is farther yet abominable for being made and put in use by a spirit of opposition to the best Liturgy in the world by Law establish'd for being highly Schismatical and so far perni●ious to the Soules of men as it beguiled them of the nourishment which their Mother the Church had provided for them and which by Law unrepealed became their due Again Abominable it was by being a work of Disobedience to the Supreme Governour of the Land who by a purposed Proclamation did most strictly command the publick use of the Common Prayer and as strictly forbid the use or Admission of the Directory Of which anon I may tell you more Farther your Directory was abominable for the Reasons given in against it by the University of Oxford Sect. 9. p. 32.33 34. And for those of Mr. Thorndike in his Epilogue to the Tragoedy of the Church of England and for what your self Mr. Baxter have writ against it Which I do not here recite because I have done it * Look back on ch 6. p. 147. elsewhere See Biblioth Reg. Sect. 4. p. 335 336. 2. Having mention'd a Proclamation set out against the Directory by the then-confessed Supreme Magistrate I will in order to your conversion and for the benefit of them who may chance to read me and may also need such information set out the Reasons which are there rendred for the prohibition of the Directory and for the constant use of the Common Prayer The Reasons against the former are no more then fiv● I. It is a meanes to open the way The Kings Reasons against th● Directory and give the liberty to all ignorant factious or evil men to broach their own Fancies and Conceits be they never so wicked and erroneous and to mislead people into Sin and Rebellion and to utter those things even in that which they make for their Prayer in their Congregations as in Gods presence which no conscientious man can assent to say Amen to II. And let the Ministers be never so pious and religious yet it will break that uniformity which hitherto hath been held in God's Service and be a meanes to raise Factions and Divisions in the Church III. And those many Congregations in this Kingdom where able and religious Ministers cannot be maintained must be left destitute of all help and meanes for their publick Worship and Service of God IV. No reason is given for this alteration but onely inconveniency alledged in generall and whether pride and avarice be not the ground whether Rebellion and Destruction of Monarchy be not the intentions of some and Sacriledge and the Churches possessions the aimes and hopes of others and these new-Directories the meanes to prepare and draw the people in for all we leave to him who searches and knowes the hearts of men V. And this alteration is introduced by colour of Ordinances of Parliament made without and against our consent and against an express act of Parliament still in force and the same Ordinance is made as perpetuall binding Lawes inflicting penalties and punis●ments which was never before these times so much 〈◊〉 pretended to have been the use or power of Ordinances of Parliament to which we are to be parties On the contrary the Reasons for the book of Common Prayer are eight or nine in that pr●clamation The Kings Reasons for the Liturgy 1. It was compiled in the times of Reformation by the most pious and learned men of that age 2. Defended and confirmed with the Martyrdome of many 3. Was first established by Act of Parliament in the time of King Edward the sixt 4. And never repealed or laid aside save onely in that short time of Queen Marie's Reign upon the return of Popery and Superstition 5. In the first year of Queen Elizabeth it was again revived and established by Act of Parliament 6. The repeal of it then was declared by the whole Parliament to have been to the great decay of the due honour of God and discomfo●t of the professors of the truth of Christ's Religion 7. Ever since it hath been used and observed for above four-score years together in the best times of peace and plenty that