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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

whatsoeuer els we do being matters as free for particulars in choyce and variety and indifferent as these ceremonies doe them all to the glory of GOD 1. Cor. 14.27 and 40. vers and that other no lesse generall in respects of men and the whole Church of God 1. Cor. 14. Let all things be done to edifying comlinesse and order Insomuch as we are so far from doubting whether these things done in this manner and to these ends especially inioyned and commanded by lawfull authority be pleasing vnto God according to Rom. 14.23 so far foorth as things indifferent and of that nature are said to please God as that being omitted either by the magistrate in not appointing them or by the subiect of any place by not obseruing them they are to be censured for manifest breaches of Gods commandement Secondly to allow a ceremony and not to be significant were to imagine a shadow without a substance all of them being outward signes and so necessarily significant of some inward disposition of the will affecting shewing or expecting any thing as Fulke against Sanders on the missals and books that way written very many especially by Durandus in his Rationali diuinorum albeit some haue called it and that not without reason for some things therein conteined an vnreasonable booke may euidently appeare And that the Church of God hath in all ages lawfully and without any contradiction of God or man inuented and appointed such ceremonies the better to testifie their repentance and humiliation for cause of ioy and thanksgiuing which conteine in a manner the whole summe of mans duties to God all the ceremonies vsed at fasts or feastes doe demonstrate to all the world whereof that one is very memorable not only in the feast of Purim it selfe which was an inuention and appointment of the Church at that time as well as many other which we haue aboue remembred but one speciall ceremony which the Iewes retaine vnto this day which is that whensoeuer the name of Haman is repeated in the Scripture to be read on that Festiuall all stand vp and beate the formes and seates with their hands and feete for their generall better remembraunce of that great benefit of their deliuerance from that cruell Haman and signifying their detestation of that intendment of his for euer Antonius Margarita Iudaeus baptizatus de caeremoniis Iudaeorum Tertullian de Corona militis And Tertullian more neere to our purpose vpon occasion of that souldiers refusal speaketh thus in generall of the habites of Christians sutable to the bloud and passions of Christ hath these words Rubricati incedimus amentes perhibemur Whereunto also that of significant names giuen at Baptisme and so vpon conscience of sinne enioyned by their Masters who are by many accounted most iudicious amongst themselues may fitly be adioyned which doe not only put those children and the speciall congregation present at their baptizing to thankfulnesse and obedience which are the summe of all Christian duties but also are of all other ceremonies inuented by man most significant and that of the greatest matters of our faith and profession in this life and future hope and expectation for the life to come as namely Repent as some haue beene called which is the summe of all those significant ceremonies of dipping and rising againe out of the water importing the death and resurrection of Christ and so consequently our regeneration as Rom. 8 and one other dust vsed also by them signifying our mortality and lastly that common and very significāt ceremony which many Diuines doe teache it in their praiers preaching also to be for our continuall vse and practise when as by lying downe in our beds and rising vp againe is signified vnto vs our lying downe in our graue and the resurrection of our flesh againe which is a matter of our highest faith and expectation from Christ Iesus his flesh and spirit from which all our spirituall hope and comforts are deriued All which so long as they conteyne no error or superstition in them nay yet through singularity violate any wholsome constitution made to the contrary nor lastly through nouelty and weaknesse of iudgement giue occasion not onely of vnnecessary scandall and too too truly giuen but also at sometimes of scoffing and scorning to some profane spirits at such holy mysteries in which the least action and gesture ought to carry a due reuerence port and Maiesty I thinke no man of vnderstanding can iustly mislike them Thirdly these men forget what a broad difference there is betweene sundry kinds of ceremonies which all notwithstanding are significant and can no otherwise be For which end I could wish them to peruse that which Chemnisius that most learned Lutheran and graue Diuine hath in his answer examination of the Councell of Trent In his examination of the Councell of Trent Aquinas tertia parte Summae quaest 60. Art 3. about this very matter of the Crosse and Images so grosly abused by the Papists where making out of the Schooles some Signes prognosticall some Collatitiall some memoratiue some Demonstratiue c. neither he nor any iudicious Diuine in the world doth or euer did condemne all memoratiue Signes of which kind and nature we haue euer holden and maintained the Crosse but no way of power or the least hability to confer and conuey any grace or good vnto the Church or any creature as the old heretickes by Irenaeus his story gaue vnto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I expound power to remoue dispell euill Irenaeus lib. 10. cap. 24. and to confirme and establish any good which for many particulars and the worst vse of all many foolish superstitious and idolatrous Papists haue taken vp and taught in the world Howbeit for being memoratiue signes and instructions for things present or to come which may be helpes vnto any our manifold weaknesses as abouesaide we cannot yet see any sufficient reason against them and I would be beholding to any that should make any full sound and good demonstration to the contrary And so I conclude this Chapter and mine answer to the first kind of Obiections with two excellent sentences of Georgius Cassander in the place before cited Quamuis verbum Dei sacris literis consignatum sacramenta nobis ab ipso relicta plenam institutionem contineant tamen non inanis est opera illorum qui verbi intelligentiam sacramentorum significantiam pluribus verbis signis modo diuino verbo non aduersentur explicandam in hominum animis defigendam putarunt And anon after Qui non iuuantur ombris caeremoniarum eo quod norint veritatem tollerent eas vbi opus est propter Charitatem And one other grand decree and kind of Anathema vsed by the Iewes and euery way as fitly to be applied to our ceremonies Hospinian de festis Iudaeorum caeremoniis paschatis cap. 5. pa. 19. and to be

is lawfull or forbidden therein by the precise rule of Gods word Lastly these men greatly wrong themselues as well as our whole Church and the gouernors thereof in comparing that abominable Idoll of Baall and the rest aboue mentioned in those Scriptures with our Crosse and other such like ceremonies howsoeuer defiled with much superstition and Idolatry at any time for as for that one of Baal and most also of the other there neuer was nor possibly could be any good vse of them as we haue shewed and prooued of the Crosse Neither was the naming of those abominable Idols simply wicked as Saint Ierome also disputeth in one of his Epistles and which might well fit our tenderest in this kind who cannot abide the least mention of the Masse and that vpon conscience of these places which yet was generally vsed as Doctor Fulke sheweth Fulke against Sanders to signifie the Lords supper by it a long time in the Church but such a mentioning of them only as those Idolaters did vse towards them as may appeare by the contrary protestation of Dauid Psalm 16 saying I will not mention them in my lips which is as the scope of that speciall place argueth to praise them or pray vnto them as it is well knowne the Idolaters did Whereas the worst that euer was imputed or performed to this Crosse or any other of that nature was no way giuen to the things themselues or by their meanes to any horrible Idoll as that of Baall was and so to the very diuell himselfe as Saint Paule sheweth but respectiuely alwayes and in relation to him that did hang vpon the Crosse as the worst of them all chalenge for themselues as from whom by their idle fancies and superstitious imaginations some diuine power was communicated and transfused into that and all other Crosses and that no otherwise as the best of them plead for it and themselues then as a King doth make a grant and sendeth vsually some token of his will and authority in many particulars by his ring or seale and so much for this argument also CHAP. VI. Answering that obiection for Christian liberty which the Crosse is supposed in some so much to crosse THE other reasons that followe are of lesse moment and yet for the satisfying of all as neere as I can I will returne somewhat to them also the one being taken from that grand prerogatiue of Christian liberty chalenged and magnifyed many waies by these men the other from those necessary apparent and vnauoidable offences which doe dayly and must needs still arise from the vse of this Crosse which as all Christians so especially the chiefe Magistrate and all other vnder him that haue charge of their peoples soules as well as of their bodies are bound to foresee preuent and take away or els should be found to transgresse that royall Lawe spoken of in Iames Iames. 3. Rom. 14. v. 15. and that speciall branch thereof mentioned in the 14. to the Rom. by not walking in loue nor hauing charitable compassion at the least of these mens infirmities and great soules dangers and dammage The first whereof which toucheth Christian liberty sauoreth not a little of Anabaptisme from which some writing masters of this kind haue bought or borrowed too many drugges to make vp their poysonfull confections in some of their books as that other aboue vsed by them against the indifferency of any thing was drawne from the Manichees Insomuch as a man may boldly and truely say of many of these irregular persons for the summe of their new doctrines and strange practises that they are for the most part and so will be found to be compounded of Manichisme and Anabaptisme I meane the worst sort of them For against the other which I haue elsewhere distinguished I neuer intended in this or any other to deale against them but as neere as I can the errors of them all As in this one particular of withdrawing their obedience to lawfull authority in things in their owne nature indifferent vnder colour of Christiā liberty doth very plainly appeare In which for more speciall answer they shew not only their great security in not examining their consciences for so manifest a breache of Gods Lawe and their further pride hypocrisie in passing ouer the grauiora legis as Christ told the Pharisies of his time vnder colour and pretence of making scruples and conscience of these smaller things as comparatiuely they may be called but also very grosse and sottish ignorance in not discerning Institutionum lib. nor any way determining aright of this Christian liberty Which is a thing indeed as Caluin well obserueth and discourseth vpon this argument no lesse spirituall then the pardon of sinne and peace of conscience and specially consisteth in that spirituall freedome from the lawe of sinne and curse awarded by Gods lawe thereupon which naturally raigneth in our mortall bodies that is euery power and part of body and soule and power from Christ his grace spirit and life to worke righteousnesse and fulfill the law as Saint Paul from the last words of the 4. Chap. to the Romanes to the end of the seuenth most fully seteth downe Neither did Christ come as himselfe proclaimeth to destroy the Law but to establish and performe it in himselfe and all his members who is a Sauiour but not to sinne againe a physition but not to surfetting and therefore hath deliuered vs from all our enemies Lucae 1. that we should serue him and keepe euery one of his commandements The maine summe whereof standeth in due obedience to himselfe and his lawfull ordinances Zanch. in Confess as Saint Peter expoundeth the same Neither doth our freedome from that seuerity of the ceremoniall Lawe abridge any whit the authority of the Magistrate in decent ceremonies agreeable to the Gospell but cleane contrary as we haue aboue remembred inuesteth rather that whole perfection meaning and authority of the ceremoniall Law in those Christian Magistrates to whom God committeth any part of his Church vnder the Gospell The ceremoniall Law indeed being nothing els but an order appointed by God himselfe for the outward policy and discipline of the Church being then vnder the pedagogy of the Law which now is left to the liberty of Christian Princes as they shall see their times occasions to require Only vt Austen ne excedant and so become a snare and burden where yet I see not but obedience is necessary albeit vt Peter a yoake too heauy to beare and it is a sinne to the commanders encroching vpon this liberty but yet you inferior must obey and so as Beza bene parere may and must stand when magistrates doe malè imperare So if the Apostles had vrged more ceremonies parendum orat Secundo Cauendum ne vt de Imaginis vsu multitudo caeremoniarum hinder charity or oppresse any in these poore times and daies of Gods wrath vpon the Church as also of the miserie for