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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13767	A triple antidote, against certaine very common scandals of this time which, like infections and epidemicall diseases, haue generally annoyed most sorts of people amongst vs, poisoned also not a few, and diuers waies plagued and afflicted the whole state. / By Iohn Tichborne, Doctor of Diuinity, and sometimes fellow of Trinity Colledge in Cambridge..	Tichborne, John, d. 1638.	1609 (1609)	STC 24064; ESTC S118413	94,709	132

names of Commissaries Officials and Churchwardens reteyned still amongst vs will by no meanes allowe of such kind of assistance in these speciall causes which no other can so conueniently consider or determine of And to end this point because I haue partly handled it in another treatise also I desire all indifferent readers to peruse that of Vrsinus generally allowed for a very sound and iudicious Diuine In Catechisme de potestate Clauium as most of later time where he writeth thus In Ecclesiastico Iudicio gratiae irae Dei non sit denunciatio ab vno aliquo priuato qui hoc munus plerunque obire solet sed a tota ecclesia vel nomine totius ecclesiae idque ab ijs qui ad hoc electi sunt communi omnium consensu ad certas personas In functione sacerdotis Which Tollet setteth downe more particularly allowing and appointing amongst the persons executing this censure the Churchwardens sometimes or other such like Lay persons but especially I refer all Iudicious readers for their further informatiō in this point to Panormitanus that great Clerk for his Councels and exact skill for all Iudiciall proceedings vpon the decretalls vnder the title de Iudicijs Fol. 9. and in cap. Decernimus and many times in his larger treatises Ad literam Laicus and title of Excommunication where he sheweth both the equity and necessity of that we now maintaine CHAP. I. Shewing that Subscription is not such a heauy and hainous matter as many would make the world beleeue thereby to drawe enuie and obloquie vpon the thing it selfe and vppon the vrgers of the same AFter Excommunication discoursed of in the former treatise and some questions and difficulties thereabout discussed In the next place commeth Subscription not vnfitly to be considered of which indeed could neuer haue bin called into such question and such standing out against it would neuer haue beene shewed if the true power nature and vse of Excommunication and Church power from which it proceedeth had been throughly knowne and maintained or at the least accordingly exercised and enforced amongst vs. And therefore as we haue intreated more largely of the one so must we also by our order prescribed not vnfitting I hope the same speake now of this other the rather because it is one of the maine whites and markes which those bad Archers with whome my greatest encounter hath beene in a more large field chiefly ayme and shot at but with no better successe I hope then as good Iacob complaineth of those against Ioseph Gen. 49. for the order of which treatise it shall be this First to set downe the true nature and chiefe ends of subscription secondly the long auntient and constant vse of it in the Church of God thirdly and lastly the great necessity and equity for the vrging thereof at all times with some speciall reasons thereupon why it is or ought to be so strictly vrged and required from certaine liuing vnder this present estate of our Church by the wise and carefull gouernours of the same and why also those standers out may safely submit and yeelde themselues thereunto For the first we must shew in the first place what it is not because vpon the misunderstanding and misprision of that which indeed it is not most haue beene driuen from their due reuerence and obedience to those things which by the same are required wherefore all offended from the vrging thereof at any time must know that the meaning of this subscription is not that euery one so vrged should peremptorily and de scientia as we say auerre and auow by word writing seale or marke euery particular thing contayned in the booke of common prayer and the other particular excepted against much lesse in all our Homilies Canons and constitutions made or to be enacted hereafter as some haue obiected of late to be absolutely perfect according to the exact rule and rigor of the Law and word of God in generall as some would haue those haynous words so offensiuely and tenderly taken nothing contrary to Gods word to meane and import For so we are nothing of humane vse or inuention in the world much lesse is the nature of it such as vpon the premisses would fall out whereby mens consciences should be set dayly vpon the racke and sundry persons vrged thereby to approue vntruths and diuers things which cannot possibly be knowne and iustified or els to be driuen thereby to speake at the same time yea and nay yea to maintayne many vngodly practises with all Nicholls in his Plea pag. 102. and 103. as is most ignorantly if not maliciously suggested by one graund late exceptor for proofe whereof who seeth not if that should be the meaning how contrary to the old rule against which no state proceeding of all other ought to offend nemo tenetur ad impossibile many impossibilities would appeare at once for not only the best inuentions of men haue their manifold imperfections and so are against the word in that sense but euen the best prayers conceiued or formes thereof prescribed by man are full of much weaknes yea although they be taken out of the holy Scriptures themselues being but once vsed by vs require a prayer for pardon therein wherefore it is that at the end of our Letany our most solemne prayers to God we pray for the forgiuenesse of our ignorances and negligences which especially escape vs in Gods seruice yea in the Lords prayer it selfe we are taught by our best Master one petition which Saint Augustine calleth our dayly Baptisme as touching our dayly trespasses Contra Iulianum Pelagia num lib. 2. amongst all other to call for the forgiuenesse of those wherewith euen in repeating much more no doubt in our best translating that holy prayer we defile our selues as indeed for the translating hereof to speake nothing of infinite other neuer any Papist or Protestant or any other whatsoeuer durst chalenge any such absolutenesse of perfection no not in the very Canon of the Scripture it selfe as we or any other Church now haue them being only perfect and absolute as Bellarmine himselfe confesseth Bellarmine and Whitakers de Scriptura and our best masters for these matters cānot deny in their originalls of Hebrew and Greeke wheresoeuer also they be much lesse for the number of their Canons and euery particular story sentence therein as Ierome sheweth manifestly in his preface vpon Iob and Daniel whereat notwithstanding so many scruples are made to hinder this subscription by the chiefe captaines of those that impugne the same In their late schedules and obiections against subscription and lastly for the translation therof as I haue also elsewhere shewed no company will euer be able perfectly to vnderstand many hard textes which in this life especially in any one age can neuer be attained which is but the first point herein as Ierom sheweth vpon Daniel and no paynes nor tongue much lesse

our English which is the straightest and most penurious I thinke of all hath euer as yet or at any time hereafter wil be able faithfully and fully to expresse many things which yet haply are none of the hardest All which might giue as great a distast to these men and cause of scruples and refusing to subscribe according to their conceiuing and meaning for the vrging thereof as those particulars instanced in by many and vniust quarrels against it at these times which I heare of late certaine learned and iudicious graue writers haue more particularly scanned and satisfied For indeed their owne nicenesse cause things to seeme harder then they are and who seeth not how easie a thing it were to find many holes and faults if any sort of people had warrant curiously to prye into and vncharitably to construe in this kind and manner in the most perfect constitutions or proceedings in this life neither can I compare these men better to any kind of people then to that bad and basest sort of Lawyers who lighting vpon any kind of euidences although neuer so well made and most sufficient to carry and confirme the true meaning and purposes of the willers deuisers and makers thereof yet will be sure by wresting and misconstruing to find some quirke of Lawe in them whereby to auoide their conueyance or at the least to giue great trouble to all those that haue any thing to do about them for euen so it is with these busie examiners and curious pryers into many our state constitutions and proceedings which being neuer so well deuised and comprised as sufficient meanes for God his seruice and our dueties as any where els in the world yet for something or other which their priuate fancies and humors cannot rellish and digest they will neuer nor can please them and therefore presently must be against God and many parts of his word Nicephorus Gregories hist lib. 11. whereas the Heathen in their generation were more modest in the one and more prouident in the other by not letting euery yong gamester that was not able to iudge aright of such mysteries as being not wel Grammered and initiated in them so much as once to peere into these state affayres much lesse to touch and taunt them for insufficiency imperfections and errors And amongst whome that was very solemne and generall neuer to dispute with them that should deny principles which also was for good purpose taken vp in one of the late Councels wherein it was thus enacted Contrahaereticos non est disputandum And if it be well obserued this is one of the chiefe causes of so little true religion in the world or at the least due and constant expressing the same whilst euery one is bold enough being not curbed with some authority to the contrary greedily and curiously to spye and censure such infirmities as are incident to the best humane orders and euery one will take liberty to carpe against publique proceedings where there is no cause or error at all many times Whereas the best state and politick body whatsoeuer is or can be no better then the temperature and disposition of mans body which albeit as the learned in Physick know when it is at the best might be reduced haply with much adoe to some better temper and dyet also for the same purpose yet doth the knowledge and wisedome of Physicke obseruing that through the old temper and customable dyet that body to be kept within some good proportion and latitude of health as they say forbeare so much as to inquire into some smaller defects nay hold it not safe being setled once in one temper and courses of dyet answering the same to make or attempt the least alteration therein notwithstanding they iudge and could wish haply also that speciall body to be of another and somewhat better temperature or disposition like vnto the wisest builder also which hauing reared a house with great trouble and charge vpon the discrying of some imperfections afterward which the best plot and frame is euer blemished withal doth not by and by altogether mislike it to pull it downe for such eye-sores and imperfections but himselfe and all his content themselues with it knowing the cost of building An other which would possibly admit as many or more defects when the former were amended and yet cannot our new builders see and physitions of small value as Iob calleth them the meaning of these matters in our politique body Iob. 13. v. 4. and building to acknowledge and allowe the good state and temper thereof but would faine be pulling down to amēd that where haply is no fault and to be tempering with that body which is in as good proportion of health doth for the generall frame temper thereof as well performe and accomplish all the functions and due offices thereof I am perswaded as any other in the world yea a great deale better then if it should be otherwise reformed before which time also it might haply be lost it selfe temper and all CHAP. 3. Declaring the true nature and end of the inuenting and vrging of any kind of Subscription by the prudent gouernment of any Church or state NOw to shew the nature and proper end of this Subscription It is onely a bond or witnesse of all inferiours liuing vnder gouernment for their good opinions and allowance of that state and proceedings therein vnder which they liue wherein I could wish double bond taken with all possible securitie from those that should seeke any publike place or promotion whatsoeuer in our Church or any part of the common wealth Neither do our gouernours make any other end thereof but by establishing thereby a generall vniformitie of doctrine as the confessiō of the Church wherin they liue comprised in our Articles of faith and conformity to publike orders and proceedings to preserue the common peace of the Church as also to preuent thereby so farre as humane foresight meanes can attaine vnto the manifold sects and diuersities of doctrines and opinions and attempts and practises of speciall persons at the least which are most like or may most iustly be feared to be any way preiuditiall to the same and to breed bring in by false and erronious doctrine and irregularity from the aforesaid seuerall orders determined any danger to the whole state as also those which are vrged to Subscribe to protest and witnesse no further thereon but that all things contained in the booke of common prayer and the rest are so farre forth according to the word of God as humane ability is wont to attaine vnto being no way contrary to the rules of faith but such as hath most wisely and religiously beene inuented and appointed and with no lesse care preserued maintained as the best means which our wise worthy gouernors haue in their graue most carefull curious and conscionable considerations resolued of as well for the true seruice of God and orthodoxall and

language which was the first and true holy tongue of Canaan wee scarce vnderstand one another in the most common and vsuall things for the building of Gods house except haply in some fewe generall tearmes of repentance faith and the Lords prayer and such like which also are agreed vpon and in generall onely vnderstoode for names sake rather then for any vniforme consent in the vnderstanding and teaching the same but that euery one both Priest and people will haue a trick of teaching and vnderstanding Scriptures and religion of their owne according to their priuate fancies and iudgements whereby they run themselues and others many times vpon the rocks of sundry heresies and schismatical practises too too common amongst vs in so much that wee scarce vnderstand one another but when the minister speaketh of one thing for doctrine or life the people take it and will vnderstand it of some other as in the building of Babell at which Scalliger obserueth one onely word remained to all tongues namely Sack because as he guesseth beeing of so common vse to all euery one caried that with the name and vse thereof with them euē as it is also with vs who onely pronounce haply Gods name aright as beeing the voice of nature and so in name and vse with all the world In which respect it were further to be wished of all that loue and seeke the peace and good of this our Church or any other that the wisedome and most godly care of our state in generall and the gouernours of our Church seeing as we say they cannot curâre de minimis or possibly cauere de omnibus would prouide a more generall forme and maner of vrging and requiring subscription wherin besides those three points in force and vse already it might further be enacted vpon paine of heresy or some other great forfeiture as should seeme best vnto their godly wisedomes that all be bound with as great security to keepe one constant course agreed vpon by the Church according to the Articles of faith agreed vpon in which wee liue in expounding the scriptures translating or expounding their texts discussing an vniuersall controuersie and such like as also for conformity in ceremonies wherein euery one now yong and old please themselues as they list and raigne in their pulpits and priuate parishes according to the motions of their owne wandring braines and that euermore according to the common Translations Articles of faith and formes prescribed and generally agreed vpon by the gouernors of the Church in which wee liue for the time beeing who as by God man it is appointed alwaies iudged most fit should praescribe and binde in such cases all vnder them that considering the manifold inconueniences which daily arise and breake forth for the want of this to the offence of euery man of all sortes and no lesse aduantage to the aduersaries of true religion But especially that none presume or by any meanes bee permitted to deale in this publique sort or priuate also if it might be preuented in any thing controuersed amongst our selues our neighbour Churches tending any way to opposittion about any matter of our doctrine or gouernment or cōrouersies buried or indiscussed as yet by the Church it selfe without the priuity and allowance at the least or rather commandement of such as are in authority for the maintaining of this vniformity and publike peace of the Church setled amongst vs. Remembring that graue councell and determination herein by Melanchton in his Theologicall councels Pag. 223. Part 2. Nec vult Deus dissipationes fieri infinitas proinde conuenire vult Ecclesiae doctores vt vna doctrinae vox audiatur in quaque Ecclesia Nehem. 13. cap. vers 25. And that worthy precedent for religion and wise gouernment Nehemias with whom I will conclude this first reason who cursed and punished those that spake halfe of Ashdod and halfe of their owne language and chased all strangers from the house of the Lord. The second reason of this necessitie of Subscription is for the discerning and examining how certaine persons of whom more speciall care is to be taken are disposed and affected to the present state established and the generall proceedings thereof wherin because no state is able to prouide for all particulars they haue ben vsually reduced in our Church to those three which of all others were adiudged to be most needfull and behoouefull for the state present The first in regard of that dangerous doctrine and very common defection and separation therupon of many a liege subiect otherwise against the Princes most lawfull supremacie that by meanes of this Subscription at the least such as might draw others into the like errours should shew their detestation of such a dangerous doctrine and opinion The second in regard of that Anabaptisticall fury which possessed whole multitudes amongst vs not long since and raged very fearefully for the time in the minds and practises of many holding teaching that our orders for Gods seruice set formes of prayers in general euē not without blasphemy of the Lords prayer it selfe were not to be allowed as being vnfit for these times of grace and much derogatory from those spirituall sacrifices required since that fulnesse of grace and prerogatiue of the Spirit and aboundance thereof vpon the Church For meeting with which inconuenience the second article concerning the book of common prayer was thought necessary to be vrged against Brownisme and all the points and branches thereof vnto both which the third also was found as requisite and needfull to be adioyned for the lawfulnes and sufficiencie of the ordinatiō of ministers amongst vs which as yet very many dāgerously stumble at indeed is thought to be the onely true and most common rocke of offence in this their separation and that as well in regard of Papists which generally hold that we haue no true ministery or Minister in England as also of many amongst the other Anabaptisticall sort and faction that maintaine openly the making of Ministers to be proper to God the spirit so was subiect to no human power much lesse to that which our State inuesteth in the Bishops Ecclesiastical power established amongst vs as the immediate meanes vnder God for that purpose Insomuch as euen vnto this day the greatest maisters of opposition to the Bishops calling them plants that God neuer planted and such like condemne them and much more others for nothing so much as taking vpon them this power and which in my opinion and best obseruation in many is the maine and greatest rock of offence hindering the subscription of many at this time and haue for their parts made no more of any such orders and power giuen them by the Bishops then as they haue not spared in my hearing although long since blasphemously to say of a pasport frō a master theefe to passe through Stāgat hole or some such theeuish place or by a bribe to

put out as Bellarmine p. 78. l. 2. for facts r. fasts p. 81. l. 35. for Antichrist r. Antichrists p 84. l. 35. for conscience of some r. conscience of sinne p. 85. l. 18. put out not in the title of the Chap. p. 96. l. 34. for tollerent reade tolerent A TRIPLE ANTIDOTE AGAINST CERtaine very common Scandalles of this time which like infectious and epidemicall diseases haue generally annoyed most sorts of people amongst vs poisoned also not a fewe and diuers wayes plagued and afflicted the whole State CHAP. I. Containing the names natures and manifold kinds and differences of Excommunication EXcommunication beeing the highest censure of all Ecclesiasticall power from which the other two of Subscription and the Crosse with all such decent and profitable ceremonies doe naturally arise and the lawfulnes and necessity of these latter depending for the most part vpon the former I haue placed the same in the forefront as it were of those many battels and encounters which by all kind of people almost in this complayning and murmuring age haue beene made against them all but especially against the trueth power and vse of excommunication Which according to the name and nature thereof I haue first of all endeuoured to define after this manner Namely as the word expoundeth it selfe Excommunication in the most generall sense and acception thereof is nothing els but a separation from some common benefite of which any formerly haue beene Excommunicatio a communi bono separatio or otherwise might haue been partakers which is the common receiued definition by the Schooles and Canons Which being somewhat too generall for our purpose after certaine diuisions of these larger termes wee hope at the length to comprise the full summe and substance thereof in as short a compasse as so great a matter may be These common benefites and priuiledges therefore enioyed in this life being either Ecclesiasticall or Ciuill this terme of Excommunication hath beene alwaies by all sufficient writers restrained to those speciall graces and fauours which belong properly to the Church and so this censure is to be defined accordingly to be a debarring and separation from the Church which also being either visible or inuisible the trueth and nature of this excommunication must be in like manner examined and distinguished to be a separation from the visible or inuisible Church Of which distinction sundry reasons may be giuen which briefly may be comprised in these two positions from which many more particulars may easily be collected first that the knowledge order and proceeding in either of these kindes are very much differing both in respect of the persons censuring accusing or offending as also of the defaults and punishments thereunto belonging the one being alwaies certaine after one manner because God as Augustine well obserueth who is the high Iudge in that priuy Court doth see all things euermore as they are and iudgeth accordingly by his present mercy and present iustice taking all actions and persons as he findeth them and so his word and ministry thereof with all other meanes belonging to this Excommunication proceed by the same order and degree the other very variable from the visible Church and vncertaine Primo secundum praescientiam 2. Causam 3. Operationem 4. retributionem sol 2047. taking knowledge and giuing order for personall causes according to particular allegations and proofes as they say which Hugo de sanct in his booke de Sacramentis legis naturalis scriptae doeth more largely expresse making foure kindes of iudgements Secondly because one and the selfe same person may be admitted and allowed for a communicant in the one which happily hath no interest nor fellowship in the other and so contrarily the same persons may by course and order of lawes and proceeding in some cases be remoued from some part of the visible Church which keepe their place firme and sure in the inuisible as 1. Timothy Chap. 5. verse 24. and 2. Samuel Chap. 16. verse 7. is plainely auouched that God seeth not as man seeth and that some mens sinnes goe before vnto iudgement and some follow after Now this Excommunication from the inuisible Church is onely infallibly known and exercised by God who alone knoweth who are his 2. Tim. chap. 2. vers 19. And how at all times euery one standeth or falleth to himselfe the great master of all Rom. 14. vers 4. yet hath hee appointed certaine persons to whome a speciall commission is directed to proceede in this inward and high Court of conscience and by which speciall meanes as by certaine signes and best coniectures the knowledge of euery one his estate and freeholde as it were in the inuisible Church and true fellowship with God and his Saints may be discerned which meanes the learned haue called voluntatem signi being indeed signa voluntatis subordinate to that infallible prescience and predestination of God by which together with these signes and meanes which for that end are prepared and appointed by God all are deliuered from their miserable estate and fellowship with the diuell and Church malignant and receiued into this inuisible Church and company whosoeuer they are that are at any time so receiued as Saint Augustine in many places learnedly sheweth which signes and meanes specified in the word of God and commonly called and vnderstood by those generall graces of faith and repentance being found in any or testified by any outward signes to those Commissaries of God as I may so terme them aboue named so farre as they can or ought to iudge according to their rites of commission and proceeding to be in any or otherwise to be wanting so are they iudged and allowed for meete partakers and communicantes with that heauenly society being qualified thereunto by the former graces or els to be wholly vnworthy and out of the same and so being admitted or excluded by these stewards Gods ministers whome God hath appointed and none other as shall be shewed hereafter to deale in that high Court of his or pronounced priuately or more openly so to be whatsoeuer they shall doe in that behalfe according to the tenour of their commission and order of their court roules which is the truth and scope of holy scriptures shall be ratified and confirmed in heauen both for the pardon of sinne which is the kingdom of grace in this life Ioh. 20. vers 23. and the full state of glory for euer in heauen Mat. 16. vers 19. In regard whereof this excommunication from the inuisible Church so farre foorth as it may be awarded or any way iudicially proceeded in by man Definitio excommunicationis ab inuisibili ecclesia may thus be described to bee that part of the power of the keyes whereby vpon the signes and euidences of infidelity heresie irrepentance or such like euery true minister doth pronounce any to be in the state of Gods wrath and out of the fellowship and communion of Saints Which power albeit Saint Augustine