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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

prescribe any thing in this kind to those whose very thoughts they ought to honour euen in their owne secret thoughts and priuy chambers much more to reuerence and imbrace with all duety and respect all their solemne ordinances and designments for any such administration for the which they are accountants to God only and none other And therefore I cease now to marueile and rather begin to feare and tremble at the most insolent practises and behauiour of some in these daies who not only dare to censure and misdeeme by most vncharitable iudgement the words writings and best composed Sermons of the most considerate and zealous amongst vs but also feare not to enter into the very thoughts of Kings themselues whereas besides religion common charity and speciall allegiance euen good manners might teach and perswade them other thoughts words and demeanour As namely that hauing by Gods mercy so worthy a Soueraign borne bred and nurtured vp from his cradle in holy and pure religion so well through his study and experience being now also for his age almost in the vigor and perfection of both so well and throughly qualified and accomplished with all royall graces and vertues besides his long obseruation of all state occasions Ecclesiasticall and ciuill which himselfe hath so long mannaged and sate at the sterne of both insomuch as without flattery that may iustly be said of him which the Prophet spake of Hezechias The feare of the Lord hath made him prudent Isai 33. and that Techoatish woman of Dauid that he is wise as an Angell of God specially sent for the good of his kingdome who also from his first comming amongst vs to speake the best but to a sicke and distempered body howsoeuer I may boldly say as well shapen and proportioned for all lineaments of state proceedings as any other Church or common wealth in the world hath spent no doubt many an howre in prayer and heauenly meditation with GOD and much conference with all his worthies how to prescribe and minister a course for the reducing of the whole bodie to a true temper of vniformity and peaceable proceeding in all things as also hauing so many assistants and vnder gouernors of rare quality vnderstanding and iudgement whose soules consciences yea liues and liberties and peaceable prosperity for them and theirs for euer are most deeply engaged in this businesse with his maiesty should first of all humbly honour GOD for these inestimable and neuer before knowne meanes and both to thinke and resolue with themselues that these worthies haue more reason both in conscience and matter of state proceeding and haue found and iudged it more profitable and auaileable for the common peace of the Church and good of the whole state as well to retaine these ancient ceremonies of the Church rather then to inuent new as also vpon such penalties to vrge the vniforme vse thereof then otherwise to take away any formerly established or to forbeare the restoring of any decayed or intermitted or els to giue toleration to any contrary minded for the doctrine vse and practise of the same And then in things of this nature being indifferent or somewhat more doubtfull to weake and vnsetled iudgements to submit themselues their iudgements and consciences in all duety reuerence and humility to these sage grand and no doubt most conscionable determinations of such and so many as are both as holy as the best of the standers out and more old and wise then their fathers as he told Iob who haue oftentimes considered and doe yet when these men haply sleepe maturely deliberate of these and all such occasions for the common peace and their special good if they had eyes and grace to see it And lastly to consider a little which any that hath his eyes in his head may easily discerne what these contrary and ouerthwart practises of theirs might and are most likelie to worke in the minds and disposition of most Princes who as the Poet saith haue for the most part high and strong affections and whom as Aristotle sheweth nothing sooner moueth to wrath and iust displeasure then neglect and contempt Aristot Ethico tertio especially of their most holy and honorable endeuours and had not we a meeke Moses as well as a most wise and worthie Salomon might iustly be feared to hazard not onely all Church priuiledges but euen which sometimes befell that patient ruler and leader of Gods people the breaking at once of both tables that is horrible vastation and fearfull dissipation of all things in Church or common wealth Thirdly I answer touching these offences with our Sauiour Christ Math. 18. Woe be to them by whom the offence commeth which in this case can no way be imputed to the magistrate commanding according to his conscience and speciall duty to God and his people in this behalfe any such ceremony for vniformity godly edifying and peace of that gouernment and body ecclesiasticall or Ciuill whereof he is the head much lesse may it be fastned vpon the immediate minister and vser of any such ceremony who is necessarily bound to doe the thing which his prince or any other lawfull authority require at his hands and hath the same for his warrant insomuch as if haply any iust offence be giuen herein to which any such woe properly belongeth it doth by all right and reason returne vppon the first commanders who will not deny I am sure to take the same vpon them and by no equity vpon the heads of any inferior souldiers which are enioyned vppon iust penalties to doe that which their Captaines direct and appoint But indeed the true cause of those offences which haply sometimes come to passe resteth in them only who partly through weaknesse and grosse ignorance which neuer excused any and somtimes wilfulnesse pride and malice make offence in these things to themselues and others and therefore a more grieuous woe is due vnto them when indeed there is no iust cause thereof any where to be found who also might both perswade themselues and others but that as I may without breach of charity boldly affirme they are so farre gone and departed from their due obedience in this kind euen by a perpetuall rebellion as Ieremie speaketh as that they haue resolued together with those of whome the Poet Sophocles speaketh neuer to be perswaded although indeede they be perswaded and find in their consciences that without any iust offence to GOD or man they might safely doe any of these things Lastly I answer that there is no better meanes to auoid and vtterly to take away these offences imagined or truely giuen and so commonly taken by Papists or any other in the vse of the Crosse or other ceremonies that are now adayes so generally distasted then when Christian Princes commaund the true and right vse of them and the godly learned ministery do by their preaching and vsing the same instruct all sorts of people both how to vse them aright and also to shunne the manifold abuses and offences which haue fallen out thereupon in the world Wherin if the learned ministerie of this kingdome had beene as carefull and constant both in their doctrine and practise to obserue this vniformity not only in this ceremony of the Crosse but all other things for doctrine and manners so wisely and carefully agreed vppon and prouided in our Church as the other are ouer diligent in the one by their daily teaching and dropping as it were into the minds of their followers so many drops of all those mischiefes and most resolute in tying themselues and all their sectaries by the strictest subscription that euer I thinke was vrged to the obseruation of their orders and none other we had long since seene an end of so many schismes and vnnecessary differences and contentions amongst vs about these Leuiora legis as I may terme them of Crosse Surplice and other ceremonies and many times about meere trifles and moon-shine in the water which yet haue much hindred many things appertaining to the weightier things of Gods Law as mercy peace iudgement and righteousnesse wherein the kingdome of God and the safety of his people consisteth and many a poore soule and otherwise loyall subiects which now though ignorance perplexity tendernesse of conscience or any worse cause feele the penalty of that lawe whereof they might haue had the good and benefit which is the proper end thereof would neuer haue incurred so many scruples snares domages and daungers wherewith their minds goods names bodies soules and all are now entangled and much incombred afflicted and oppressed Whose eyes I pray God for Christ his sake to open and by the meanes and helpes of so many worthy Abners vnder our Soueraigne amongst vs to reduce all the true subiects and liege people of this kingdome euen from Dan to Beersheba vnto the most wise blessed and peaceable gouernement of our Dauid by reason of our diuisions yet remaining as it were in them whom wee hope God hath annoynted established with his posterity to sit vpon this throne and raigne eftsoones ouer vs as in Ierusalem for euer when all the enemies of our peace and state shall by his industry and godly wisedome be brought to one vniformity and agreement in all points and articles of faith and doctrine and a generall true constant and continuall conformitie in Ceremonies which onely is able to make our England Dauids Ierusalem Psalm 122. and all of vs with our posteritie to see the peace of it all the dayes of our life so to continue for euer FINIS

wholesome doctrine as the peaceable gouernment of the Church And lastly to be such as whereby God may duely be serued and our Church orderly and sufficiently taught and gouerned as well as other reformed Churches in the world Which to be so and no further both the nature and end of this course prescribed and most necessary to be kept of all sheweth And appeareth further by that learned Archdeacons answere Of his Plea 135. which may bee of all the rest both mouth and eie remembred by Master Nichols himselfe Pag. 134. which he gaue to some amongst whom he was one that refused to subscribe pressing them and very truely gathering therupon as if he held opinion that we had no sound religion amongst vs and that our late Queene of most famous and worthy memory and the whole state had not appointed sufficient lawes and orders for the true and right exercising of the same but rather some thing directly to the contrary and then indeed they might and ought to refuse to subscribe or to continue any longer in our Church by refusing to set to their hands to so much as that those their orders and lawes containe nothing against the holy Scriptures and rules of faith and manners of piety faith which is the end summe of all that is vrged and those dangerous and feareful words so offensiuely and tenderly taken by some where it is said that those articles and meanes aboue named for vniformity of doctrine and conformity in rites and ceremonies containe nothing contrary to Gods word Implying thereby and truely setting downe as himselfe knew well if any other the whole matter and end of subscription being euen then a prudent gouernour of and much imployed about that businesse Archdeacon of Canterbury Bishop of Norwich vnder that learned wise and most mild and worthy Archbishop and afterward worthily in greater place of the Church that by subscribing in this manner now as men are vrged they are required onely and by this meanes tyed to giue their witnesse and certificate vnder their hands of their good opinions and allowance of our lawes and orders for doctrine and gouernment and all necessary meanes sufficient according to the scripture for the true seruice of God so that our Church was and is according to Gods word not Hereticall nor Schismaticall nor maintaining any thing against the first or second table but a true member of the right Catholicke Church professing and seruing the true GOD in a right manner as well as other Churches which also I haue lately learned by one that was an eie eare witnesse was the answer of that most learned and reuerent Archbishop Parker to Doctor Humfrey who then also was somewhat tender and curious hereabouts and Maister Cartwright also at the same time and which I presume is and will be the answer of all our reuerent fathers to all refusers and standers out vpon the vrging thereof if with the like mind and modesty they will come in and submit themselues vnto them as that famous learned man whom they need not be ashamed to haue their patterne precedent Doctor Humfrey did And thus much for the first point concerning the nature and end of Subscription CHAP. III. Declaring the ancient constant and generall vse of this kinde of proceeding in the Church of God and all other kinds of societies and incorporations whatsoeuer THe second followeth which respecteth the long vse of subscription in the Church of God according to the true nature and end thereof aboue described whereof wee reade in the Lawe and before the Lawe also and indeede in euery kinde of any state proceeding ecclesiastical or ciuil good or bad one or other as without the which none of them could possibly stand or long endure as first in circumcision Gen. 17. and passouer Exod. 12. verse 49. whereby testimony and subscription was giuen to that religion and ceremonies then in vse none other whereby they bound themselues to like allow and practise the same for euer as well as of their separation from all false religions and idolatry and to be a meanes of so great benefits to the receiuers of the same Gala. 5.3 as Saint Paule albeit to some other purpose telleth the Galathians that beeing circumcised they were bound to allow the whole legall seruices and also to keepe the whole Lawe as that also of our sauiour Christ who liued from that time of his circumcision vntil his death vnder that legall forme of religion wherof also he was a minister Rom. 15. neither did he alter the same til after his ascention And hence it was that both to Abraham and all the gouernours of the Church after GOD gaue so straight a charge for the vrging and obseruing of it as beeing the first meanes of subscription to the true religion which was then professed in the world in so much that whosoeuer hee were stranger or bred amongst them should be cut off if he were not circūcised So likewise at the rearing of the tabernacle and building of the temple wee may obserue to this purpose that euery family and speciall house yea priuate persons offered somewhat thereunto in token of their approbation to that worke Exod. 35. ve 5 22. cap. 38. ver 26. as the publick meanes of Gods seruice at the making of any couenant betweene God and the people or enterprising any more publique busines For that end in Nehemiah and other places we see an vniuersall practise of this subscription Nehe. 10.28.29 and for more particular vrging therof as an oath ex officio in some causes of greater waight the true meaning equity of that hard place Leuit. 5.10 and s●●e ●●her Nehe. 10.29 as Hugo de sancto victore and other learned expound it doth not onely giue allowance but commandement also for the same the newe testament such as would not receiue and obey the doctrine and ordinances agreed vpon and customes also for those times as in the first to the Corin. Cap. 11. verse 16. were not onely suspected and noted for some dangerous and irregular persons and the contrary highly commended 1. Cor. 11.2 as in the second Epistle to the Thessalonians 3. cap. ver 14 2. Thes 3.14 but to be debarred also from the common priuiledges of the Church as in that place Company not with such and with such eate not saith the Apostle 1. Cor. 5. which I take to be specially meant of the Lords table yea they were not to be entertained into house Iohn Epist 2. verse 10. much lesse to any cheefe place in Gods house which those men to whome this subscription for the like in doctrine and ceremonies customes ordinances and orders of the Church as Acts. 15. verse 22. is vrged are in petition and expectation of But more particularly for the dueties aboue named wee reade in the primitiue Church which may seeme to haue lesse neede of this meanes and preseruatiue how all Priests and

there rendred by him to the simpler sort Insomuch as the great obseruer of state-proceedings aswell Ciuill as especially Ecclesiasticall Melancton wrote these words with great aduice no doubt to one Loneras a very scrupulous exceptor and seuere and hasty censurer of his neighbour Churches Nunquam poterit esse tranquillitas nisi in ritibus dissimilibus adde etiam dissimulanda aliqua infirmitate aequitatem moderationem adhibebimus mihi crede nobis etiam illi multa condonat And indeed besides the former reasons euen nature and common reason doe vrge and call for the same it being all one in a manner to see a naked body without clothes as any such solemnity for sacred or Ciuill administration without ceremony And therefore as the Schooles say well that circumstances doe cloath the humane actions for the morality thereof be they good or bad so outward rites and seemly ceremonies giue the beauty true decency to the same Which being most requisite in all publiques for their better grace according to their grauity and auoyding all contempt which otherwise doth easily follow such proceedings so most of all in Gods seruice whose house and euery the least meanes of his presence with vs and our dealing with him holynesse becommeth for euer and all decency is too little In which respect the Apostle himselfe doth not only leaue it arbitrarie to the Church of Corinth and so to other Churches to doe and see all things done in comelinesse and order much lesse directeth and prescribeth thereby how things already precisely and particularly commanded in the word for euery circumstance and euery ceremony ought to be mannaged and performed as some of late are bould to interpret and define the meaning of the words to be so and no otherwise but indeed as the text sheweth and common reason conuinceth commandeth and enioyneth the gouernors of that Church and so of euery particular Church to appoint and ordaine all such things as by the iudgement of such gouernours and not of euery priuate humor or fancy might best make for the comely ordering all things in publique performable to God as also for the greatest edifying of the whole Church first and then of euery particular member thereof Implying that without ceremonies and outward accomplements there were no comlinesse in any of our actions which without the same were like bare walles without any seeling varnish or painting Secondly that without order this colour and beauty of ceremonies is no better then a fayre face or sweete complexion with a most mishapen and monstrous body Lastly all such meanes be they neuer so seemly and so orderly are little worth vnlesse they be referred to edification the end of all no more then a sweet sauour and most comely proportion do profit one that hath an Atrophia or hectick feauer and consumption in his bones that no one part can doe his office or right vse for the good of the whole body For indeed to speake with the Apostle doth not very nature common reason and experience teache that as Aristotle long since obserued no speciall rules can euer be giuen I may say with truth and reuerence by God or man in writing In the sixt book of Ethicks or any other meanes of direction whereby this comlinesse and good order for edification may generally be giuen for all particulars which are infinite and accordingly continually practised for all times Countries Churches and congregations alike but that which is thought and is comely in one and so may serue for order and edifying to the same is not so nor can be so to another besides that as the Apostle saith we haue no such custome 1. Cor. 11.16 which many times in any politick body becommeth another nature as we say as well as in the state of any naturall body I intimating that most of these things for outward ceremony tending to comlinesse order are very much determined and ouerswayed by custome Augustinus Epistol 118. 119. as in those two famous Epistles for this purpose of Ambrose to Augustine and Augustine againe to Ianuarius doth very plainly and plentifully appeare And lastly to end this point of ceremonies in generall Magistrates Ecclesiasticall are not only bound to make wholsome Lawes determining many particulars and the right vse thereof for the ends aboue named but also all such Lawes and constitutions made by them not repugnant to any part of Gods word whether originally inuented and deriued from the primitiue Church or more lately and particularly deuised since for any more speciall forme of gouernment by the immediate magistrates thereof both for quality and in some good proportion of equality also aswell bind all liuing vnder those gouernments Ecclesiastical or Ciuil to a due respect and obedience thereunto as the ceremoniall and Iudaicall Lawes did bind the Iewes for those times or any Ecclesiastical Lawes and traditions made by the Apostles themselues as 1. Cor. 11.2 and that by vertue of the fift commaundement which tyeth all to obey in such indifferent points which afterward becommeth necessary to euery subiect neither must the Church now looke for immediate oracles or Apostolicall directions and extraordinary assistance and reuelations for the ordering euery particular as at the first founding of Christian societies vnder Moses and the Apostles vntill all things were fully setled for the legall seruice state of Churches vnder the Gospel at what time God was pleased himselfe to be superintendent King and Priest for both gouernments before there was any setled forme in the world vnder the Law or Gospel and so many things were extraordinarily carried by the Apostles as in Simon Magus Ananias and the excommunicated person giuen ouer to Satan and euen Moses himselfe in sundry punishments for the breach of the Saboth and such like by speciall counsell and directions from Gods voice and spirit speciall for those times But the gouernors of the Church them selues hauing now the spirit and word of God together Esay 59. v. 21. and so many precedents of Christian Churches for all state deliberations and proceedings may and ought to the end of the world determine of all such meanes within the compasse of Gods word as they shall iudge to serue best for their seuerall times and states to comlinesse order and edification of the whole Church or any part thereof as in the treatise of Subscription we haue more specially shewed CHAP. II. Shewing of the Crosse and findeth it to be of it selfe in the number of indifferent and lawfull ceremonies yea and in the right vse thereof necessary also being once commanded by the Magistrate NOw in the second place this position I hope shall be found and allowed to be as true that not only amongst the tolerable conuenient but most seemly orderly and edifying ceremonies of the Church the signe of the Crosse in speciall may very lawfully and safelie be reckoned and esteemed The truth whereof may thus appeare first because the vse of it in

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