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cause_n	disease_n	nature_n	symptom_n	2,067	5	11.8165	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81905	A case of conscience concerning ministers medling with state matters in or out of their sermons resolved more satisfactorily then heretofore. Wherein amongst other particulars, these matters are insisted upon, and cleared. 1 How all controversies and debates among Christians ought to be handled regularly, and conscionably to edification by those that meddle therewith. 2 What the proper employments are of Christian magistrates, and Gospel-Ministers, as their works are distinct, and should be concurrent for the publick good at all times. 3 What the way of Christianity is, whereby at this time our present distractions, and publick breaches may be healed : if magistrates and ministers neglect not the main duties of their respective callings. Where a ground is layed to satisfie the scruple of the Demurrer, and of the Grand Case of Conscience. / Written by John Dury, minister of the Gospel, to give a friend satisfaction: and published at the desire of many. Octob. 3. Imprimatur, Joseph Caryl.	Dury, John, 1596-1680.	1649 (1649)	Wing D2836; Thomason E579_1; ESTC R206157	157,053	200

sinne but rather our triall and through the lot of our affliction the way to a blessing if we behave our selves as Christians ought to do therein For if all the good or evil of every outward condition as to us doth wholly depend upon the frame of our spirit and upon the way of our behaviour before God therin then it doth follow that according to our spirituall temper or distemper and our orderly or disorderly carriages in this condition the event thereof will be our happinesse or our miserie for if our spirits are distempered and our course disordered against the rule of our profession it is evident that this will redouble the evill of our affliction inwardly and outwardly making it both wayes sinfull and thereby miserable but if our outward changes take us not off from the way of Christianity which is unchangeable we have just cause to beleeve that by the increase of vertue and grace they will become our onely happinesse because we have a promise that in all these things we shall be more then conquerours through him that loveth us Rom. 8. 37. And we are further taught that as the sufferings of Christ abound in us so our consolation also shall abound by Christ Now the 2 Cor. 2. 5. sufferings of Christ are said to abound in us when in all our afflictions we walk sted fastly with him in the profession of his way for then whiles the outward man doth decay the 2 Cor. 4. 16. inward is renewed day by day is there any thing even in the midst of greatest distresses that can obstruct the enjoyment of this consolation but the discomposure of our spirits and the disorderlinesse of our behaviour in the work of our employment And lest by these means we may be deprived of our comforts and lose the fruit of our labours which are undertaken for the reparation of that which is laid waste among us let us point at the chief distempers and disorders which obstruct our work that they may be removed and the course sutable to the Rules of our holy profession heretofore set down seriously taken up and sincerely followed I have already given you my sense of severall distempers and disorderly carriages of some particular men in their distinct wayes which have a speciall influence upon our spirituall affairs to make us as the confused builders of Babylon the authors of our own dissipation and ruine I shall now mention a few disorderly courses which are incident unto all men more or lesse and seeme to discompose the healthfull constitution of our whole societie in the management of all outward affaires and here although I am not ignorant that the distemper of the spirit and the disorder of the behaviour are things very farre distant in their nature and distinct in their properties yet because in matters of outward concernment they are seldome separate and going hand in hand they beget interchangably and are begotten by each other therefore and for brevities sake I shall not heed their distinction at this time but leave it to every ones thought in that which I shall offer here then let me speak of the distemper and disorderlinesse proceeding from these following roots of bitternesse viz from envie from jealousies and fears from tale bearing and private censuring from revenge which I conceive to be the chief causes of our present diseases and of all these this is to be said in the generall that as no man can exempt himself from the danger of these sinfull motions so those that are most remarkably engaged either by their places or proceedings in the management of publick affaires are most lyable to the temptations thereof which are so much the more hurtfull to the Societies of mankind by how much the persons upon whom they seize are found more eminent in parts or places and the affaires upon which they reflect are more important and by how much the complication of these distempers in those that are acted by them is more powerfull lesse corrigible and lesse discernable By the chief causes of our diseases But let us come to the particulars of these evils to see the symptomes of our publick maladies therein and finde the cure thereof Whereof envy is the first First concerning envy the spirit of God by the Apostle Iames discovers the nature of it unto us in his 4. Chapter where he shewes that all our wars and fightings come from our inbred lusts Chap. 4. v. 1. that these beget an extream disorder in all our carriages towards God and men ver 2. 3. that the object our lust is conversant withall is nothing else but this world and that the end whereat we aime thereby is the enjoyment and friendship of the world in the satisfaction of an adulterate affection which is enmity unto God ver 4. then he confirms this last assertion by the testimony of the Scripture and declares furthermore that the root of all our lustfull disorderlinesse is nothing else but envy v. 5. The testimony of Scripture is alleadged thus or do ye think saith he that the Scripture speaks in vain viz when it calls you adulterers intimating that by this denomination our lustfull friendship with the world is branded to be a defection and breach of Covenant and consequently enmity with God Then the root of all these lustings and of our disorderly behaviour therein is expressed in the following words by another question thus Doth the Spirit which dwelleth in us lust to envie as if he had said it is evident that your friendship with the world is enmity with God seeing the Scripture doth not call you adulterers and adulteresses without a just cause and as for us that make profession of Christianity to serve God in Spirit and truth doe ye think that the Spirit of Christ which dwelleth in us hath any lust to envy no certainly there is no such lust in this Spirit therefore you ought to judge your selves that in all these irregular proceedings whereof the root is nothing but envie you are not led by the Spirit of Christ but by the adulterous spirit of this world from which Analysis and interpretation of the Apostles words we may gather evidently three conclusions The nature of it as opposite to Christianity 1. That the originall of our distemper and disorderlines is enviousnesse For he saith the spirit doth lust to envie that is desires to fulfill the motions of envie if then the satisfaction of our envy be the end of our lusting envie is the root whence lust proceeds for in the immediate end of every thing the principle of the being thereof is to be found 2. That the Spirit which dwelleth in the Saints doth not lust to envie For the assertion in it self is clear and undeniable and that in the Apostles words it is intended is evident by the adversative Particle of the following words which joyneth them unto the latter end of the 5. verse and the whole context and coherence of the matter

by the Law of Nature to act for their own safetie by the Power and Authority which they had in their hand and after that their whole management of power became without humane contrivances by Gods supreme conduct as miraculously successefull for their advantage as their adversaries management became with all humane contrivances unsuccessefull for their disadvantage it pleased him who doth all things according to the counsell of his own will so to change the Government that from one intrusted in chief it fell into the hands of many and that it became a consequence not of a free transaction but of prevailing power unto the rule whereof the trust of governing was on all sides given up committed by the drawing of the Sword After I say that these things by degrees happened thus it fell out amongst those many into whose hands the management of affairs did fall as naturally it needs must amongst those that think themselves equall one to another when they take up different interests that none would yeeld the priviledge of pre-eminencie unto his neighbour but every one did strive to get possession of it for himself In this contest as formerly the King had lost his hold of the Government for want of power so that party which without having hold of power would have setled the Government by his means with reference to some of his desires and against the sense of the powerfull party hath for his sake and for the necessitie where into the powerfull party thought it self the whole cause it had prosecuted and the state of the kingdome reduced lost the place which it had in the Government and is now made subordinate unto the party which hath prevailed Thus all along the object of strife hath been the trust of power and government and the pre-eminencie in this trust hath been the object of envy and is still in the spirits of those who are passionately moved either at or about the change of outward affairs The effects of it Now the spirit of envy doth work ordinarily upon us when we finde our selves in want of some thing which we desire and others in possession thereof whom we love not And it is hardly to be determined whether the grief for ones own want of that which is desired or the enjoyment thereof by others that are hated be the greater vexation to an envious spirit nor can it otherwise be determined but by the discoverie of two other passionate distempers Pride and Hatred whereof this evill humour is made up and wherewith it is from time to time fermented to fall into its paroxismes For if pride be predominant then the fit of our vexation is more for our own want then for others enjoyment but if hatred be predominant then we are more vexed that another hath it then that we do want it and this makes an envious man when he is out of hope to gain what he would have for himself to bend his thoughts that it should be transferred rather to any other hand whatsoever then that it should remain with him that hath it nor doth he think any thing unjust which may bring this to passe though it be unto others never so grievous and injurious and when he can neither gain it to himself nor transfer it to another his last endevour will be to spoil it and make it miscarrie in the hand of him that hath it as in the Gospel Matth. 13. 25. parable the Enemy that sowed tares among the good wheat did it because he envied him to whom the wheat did belong So do all those that make no conscience to obstruct good and lawfull enterprises onely because they are set afoot by those whom they affect not or whom they envy to have the honour of doing that which is commendable And how far upon those distempers this kinde of disorderlinesse hath broke forth from time to time or still doth reign in the spirits of some of us and who have been the chief actors for Satan therein I shall not make my self a Judge Nor do I mention these things as the custome is comparatively to justifie one and condemne another side as one pussed up for one party against another which the Apostle forbids 1 Cor. 4. 6. but herein I shew the nature of our disease as in the presence of God whom in his judgements over us I adore therefore I shall leave unto him whose wayes are unsearchable and who searcheth the hearts of all men both the discoverie of the chief authors and the judgement of the particular actors of the sinfull miseries which hath overtaken us for he will certainly in his own time and way find them out The end for which this is spoken to And yet withall I intend by this representation of our disease to recommend and refer the consideration of these causes of our publick grievances to the consciences of those who on all sides have had least amiable complyance with their brethren and ingenuity for the best designes or have been most active in partiall counsels and undertakings towards others and most unsetled within themselves that they should lay the matter seriously to heart and consider the sphere wherein they have walked that at least in their present and future undertakings they may be awakned unto moderate and amiable wayes of righteousnesse which I shall beseech the Lord in mercy to their souls to grant them grace to do that henceforth none may enviously obstruct but every one sincerely faithfully and lovingly joyn to help forward our settlement in the course of a perfect Reformation This then is the first root of bitternesse from whence the rest of our distempers are sprung up if this were throughly cured none of the other would greatly annoy us but this being the head-spring and heart of all the rest the other are subordinate thereunto as lesser streams of gall and wormwood to diffuse the poyson thereof through all the veins of our Body politick for so much malice as envy doth infuse in them so much is their bitternesse heightned and their distemper inflamed to work the effects of mischief Concerning State jealousies and fears That which most immediately doth follow envy is jealousie and carnall fear of which I need not say much onely in a word or two I shall discover somewhat of their nature that such as are able to see may observe the influence which they have upon their own spirits in publick affairs and the distempers occasioned thereby amongst us What they are State Jealousies and Fears go hand in hand for they beget reciprocally each other and are begotten of each other and although all jealousies are fears yet all fears are not jealousies for jealousies are the suspicions which men have of other mens intentions of their affections and of the delignes of their affairs but fears are properly the apprehensions of evils which may befall unto us by their means Those reflect upon the counsels these upon the actions of men and upon the

mention the thing is alas too evident to an indifferent eye and that which makes the case more lamentable and lesse susceptible of a cure is that all this distemperature is incident to those that are not ignorant of their duty and of the rules by which these evils ought to be avoided it is a sad case when the spirits of men are so far discomposed that although they can pretend no ignorance of the will of God yet they transgresse the same presumptuously But above all this disorderlinesse whereunto men may be carried and are carried apparently through their home-bred passions there is yet another most pernitious incentive of these evils brought in from abroad and practised by Machavilian States-men which is a divellish policie to encourage and strengthen the hand of lyars to set tale-bearers awork to furnish them with false reports and send them up and down to spread the same to reward the authors of calumnies and reproaches and hire them to invent abominable and hatefull accusations and opprobrious crimes against the innocent which in effect is to employ men to fetch fire from Hell to set on fire the course of nature Concerning Revenge what sort of passion it is And when all these forementioned distempers of spirit and disorderlinesses of behaviour have wrought their utmost effects to multiply injuries and heighten wrongs excessively then to right our selves of the same we naturally entertain the thoughts of revenge which thoughts although they are nothing else but the consequences of the sense of evils which we have suffered yet as they take hold of our affections and therein center into a Passion which can have no rest but in requitall unto those that have wronged us of evils equall to those which we have suffered by them or greater then the same in this respect they are somewhat more then a bare result of the sense of former sufferings for they contain a resolution of acting which is wound up to the highest pitch that the powers of nature can reach unto in working mischief This Resolution of requiting evil for evil doth eminently comprehend in one act all the iniquity of the former distempers and so doth become by and in it self a new fountain and cause of embitterments by raising up and confirming upon our spirits all the evill dispositions which make our disease both habituall and epidemicall and that unalterably as to man How incorrigible it is For to all the former sinfull distempers of the soul the spirit of Revenge doth adde this peculiar qualification that by it they are made remedilesse and past cure as to humane industrie and perswasions Est vindicta malum vita jucundius ipsa Therefore Samson having an opportunity to be revenged of the Philistines did rather chuse to die then let Iudg. 16. 30. it slip Let me dye said he with the Philistins for this that he could slay more at one blow in his death then he had done in his own life was that which made him take comfort in the losing of his life By this we see that this passion aimes at nothing but destruction and that with desperate resolutions which hearken to no disswasive reasoning yet they fortifie themselves by perswasives taken from the pretence of justice eye for eye and tooth for tooth from the motions of courage to think it a shame to sit down Exod 21. 24. with any injurie without full satisfaction as Samson although the Philistines had righted him in the wrong done to him so farre as they could yet his courage would not be satisfied except he took vengeance with his own hand Iudg. 15. 6 7 8 though you have done this saith he yet will I be avenged of you and after that will I cease And from the suggestions of pride of self-love and of vain glory Thus Lamech boasted himself I have slain a man to my wounding and a young man to my hurt if Cain shall be avenged seven fold truly Lamech seventy and seven fold Gen. 4 23 24. This passion taking a pride in the height of enmity and destruction by striving to exceed others therein doth tend to an irreconcilable breach of Love to an endlesse abolition of Righteousnesse by a pretence of right to multiply injuries and to a despaire of Peace for ever And how farre some of our spirits are acted by this passion already as I am unwilling to judge so I shall pray that many of us may not be given over to it lest the quarrels of private Revenge with the guilt of innocent blood shed throughout the Land by the deadly feuds of families be multiplied and entailed from one generation upon another to the breach of publick Peace and the disturbance of the whole Common-Wealth And because the experience of former Ages especially in our neighbour nation hath shewed our forefathers sad examples hereof we ought at least so many of us as make it our maine interest to uphold the life of Christianity whether we be Magistrates or Ministers or private men of other stations to entertain in our respective places callings the counsels of healing these distempers both in our selves and in others according to the rules heretofore mentioned of Love of Righteousnesse and of Peaceablenesse which are altogether fundamentall unto our holy profession I am therefore bound by the Law of love a good conscience in the Ministeriall profession of the Gospel of Peace upon this discoverie of our diseases to offer so farre as the Lord shall inable me at the discoverie of the Remedies also which now I shall intend to do Concrning the Remedies of our distempers That they are twofold As then the causes of our disease have a twofold influence one which is particular of each severall cause upon the single persons in whom they are more or lesse predominant and by whom they affect the whole Body of the nation another which is universall of all the causes jointly in their coherence and complication upon the whole State wherein their deadly effects threaten it with inevitable ruine if they continue as they are begun so the Remedies must have a twofold application the one to the singular and distinct the other to the generall and complicated distempers of our spirits the single Remedies apply able to the severall and distinct causes come first into consideration because every one must make use of them for himself and by himself and without these the universall cure can not be obtained and they are to be taken in that order wherein the causes of our distempers lie and work their mischief first then we must intend the cure of the root which is envy and afterward of the branches of our distempers in their subordination one upon another as heretofore they have been mentioned The Remedies of envy given by the Apostle Iames Concerning the spirit of envy the same Apostle Iames who did discover the nature of it unto us doth also give us the cure thereof in the same place from ver 5.

how since the beginning of May though diversly interrupted yet one thing drawing on another I have ingulft my self into this Discourse to satisfie first your desires and then mine own affections towards the wayes of Peace and Unity All that I shall desire of your self and of all those to whose hands it may come is that they would recommend the designe or rather this motion of a Treatie for as yet it cannot be called a designe till parties consent unto it to Gods blessing in their best thoughts and to the serious consideration of their best and most ingenuously pious and rationally moderate friends of both sides that if it be Gods will the thing may be relished and with some concurrence of hearty affections and countenance of those that are in publick places it may be advanced to the glory of God and the comfort of his distracted servants and people in this State whereof in his presence we are bound to seek the welfare Whereunto I know no way more ready at this time then this which both to the one and the other side I shall be readie at all times to attest and with all faithfulnesse endevour to approve my self especially in such occasions both theirs and your Most affectionate and humble servant in Christ John Dury The Analyticall Table SHEWING The heads of Matters with their Coherence THe occasion of the Discourse pag. 12 The scope of the Discourse p. 3 The subject matter and parts thereof which are foure 1. The first concerning the Rules by which Debates among Christians may be rightly ordered p. 4 Preparatively before they enter upon Debates where The things to be observed as preparative are foure The choise of the Subject p. 5 The end for which a Debate is to be undertaken p. 6 The stating of the Question p. 7 8 The handling of the point in doubt or question stated p. 9 The causes why those things are to be observed in The benefit and effect of the use thereof p. 10 11 The inconveniencie of the neglect thereof p. 12 Decisively after they are entred upon Debates Where you have the Arguments to be used and the way to use them in making a disquirie of the matter which are taken From holy Scripture p. 13 14 From right Reason p. 15 From the words of Men. p. 16 From humane actions p. 17 2. Secondly concerning the persons who intangle the work of our Reformation with irregular Debates Who they are p. 18 19 What their way of controverting is p. 20 21 22 What the evill effects thereof are and what hopes there is of a remedy thereunto p. 23 3. Thirdly concerning the Question whether Ministers should meddle with State matters yea or no where the way how to determine this Question according to the former Rules is shewed From p. 24. till 40. Where the office of Magistrates and Ministers is opened at large as distinct and concurrent c. 4. Fourthly concerning the use to be made of these matters towards the Reformation of our present distempers and disorders where The whole substance of the Discourse is summarily applyed to such as pretend to debate matters learnedly p. 40 41 42 43 44 The latter part is more distinctly applyed to Magistrates and to Ministers to let them see their Duty In the Generall Proposals p. 45 46 In the particular deductions of Their proper works Joyntly p. 47 48 Severally Concerning The Magistrates work by himself p. 49 50 The Magistrates way in going about his work p. 51 The Ministers work by himself and his way of going about it p. 52 The difference of the Magistrates and Ministers administrations p. 53 The limits of their intermedling with each others affairs p. 54 55 The discoverie of their perverse administrations by a certain Rule p. 55 56 57 58 The fundamentall Rules of their duties in their works as they are Christians Where The Rules and Duties are explained viz What the Rule and Duty of love is p. 49 60 What the Rule and Duty of righteousnes is p. 61 62 What the Rule and Duty of Peaceablenes is p. 62 63 What is proper to a Christian in these Duties more then to other men p. 64 How inseparable they are from Christianity and necessary to leading men p. 65 66 The Practise thereof to cure our present diseases is explained Where you have The state of our distemper and what will make us miserable or happie therein p. 67 68 69 The Causes which beget the miseries See let A. The Remedies which will make us happie See let B. A. The Causes of publick miseries are mainly foure 1. The spirit of envy Whereof The nature p. 70 71 72 The object In generall among all parties p. 73 In particular among our selves p. 74 75 The effects p. 76 The end wherefore these things are mentioned p. 77 2. State jealousies and fears p. 77. Where you have What they are and how far lawfull p. 78 Wherein they are unlawfull p. 79 What their effects are among subjects in generall and our selves in particular p. 80 81 3. Tale-bearing and private censuring Where you have The effects and end thereof p. 82 83 Their prevalency amongst us p. 84 4. Revenge What sort of passion it is p. 84 How incorrigible p. 85 B. The Remedies of our distempers and diseases are twofold The first are single Remedies to each Cause of the disease by it self Where you have The Remedy of the spirit of envy given by the Apostle Saint James and by whom it should be applyed from p. 89. till 102 The remedy of State jealousies and fears from p. 89. till 106 The Remedy of tale-bearing and private censuring from p. 106. till 109. The Remedy of Revenge p. 109 110 The second are complicated Remedies for the complicated distempers and disorders Where you have The Ministers obligation to apply this Remedie with the snare wherein some of them are taken and the way to reocver them out of it p. 111 112 113 114 The Cure prescribed by the Apostle to the Hebrews and fitted to our present case with the explication and application thereof at large from p. 115. till 149. Where you have The state wherein the Hebrews were and we are compared p. 116 117 118 119 C. The remedy of that state recommended in severall Duties inferred upon the Apostles Doctrine Whereof C. The first is in generall not to look backward upon discontentments but forward upon dutifull performances where the ground of the Demurrers scruple is Answered From p. 120. till 130 The second is in particular To observe the Apostles orderly proceeding in the Cure p. 130. till 134 To follow the duties therein prescribed which are Affirmative duties namely Spirituall resolution p. 135 136 The ordering of our conversation p. 137. to 140 The healing of mutuall infirmities p. 141 142 The study of Peace with all men p. 143 The study of Holinesse with all men p. 144 145 Negative Duties namely How to prevent the failing of the grace of God and the springing up of the roots of bitternesse p. 147 148 How to represse profanenesse p. 148 149 C. The Magistrates obligation to apply the Remedy to our complicated disease which is taken from the expresse form and the pattern of the Magistrates Duty set forth by David in his Psalm 101. whereof you have The brief Analysis p. 150 151 152 153 Brief Observations raised thereupon From p. 154 till 160 Where you have amongst other things The causes of present troubles and changes of Government in the world p. 161 How conscionable men should behave themselves towards our Governors in these changes p. 162. till 166 The correspondency between Magistrates and Ministers to perfect this complicated Cure where you have The grounds upon which it is to be hoped p. 166 167 The necessity of it and the Motives inducing thereto p. 168. 169 170 The means to procure it p. 171. Which are To beget a good intelligence between them in reference to common desires p. 172 173 174 175 To concur in present undertakings By way of counsell p. 176. and of execution p. 177 By avoiding irregular and observing the rule of Regular undertakings p. 178 179. Where is shewed The inconveniencie of Ministers publishing Acts of State in the Pulpit p. 180. till 185 The obstacles what they are and how they may be removed by a friendly Treatie From p. 186. till the end The grosser Errata Page 3. line 30. for forth read worth p. 19. l. 14. for division r. decision p. 21. l. 23. for intreat r. intimate p. 36. l. 7. for deface r. diffuse p. 38. l. 4. for brain r. bran ib. l. 9. 10. for do his r. do in his p. 54. l. 35. 36. r. nor is it any p. 60. l. 20. r. nothing in it self p. 64. l. 28. r. as a spirituall p. 69. l. 25. r. nor is there p. 81. l. 34. r. in the way of p. 101. l. 1. after to work adde this cure by any other way but by the use of these remedies and although it is necessarie p. 112. l. 27. r. forgo p. 130. l. 2. after matters adde to do p. 133. l. 3. r. ver 13. p. 137. l. 21. 22. 29. for enemies r. evennesse p. 138. l. 3. r. how our work p. 141. l. 5. for Christ r. charity ibid. l. 25. for innocent r. inconstant p. 142. l. 5. r. walking p. 15. 6. l. 20. for most r. not p. 161. l. 23. for emperour r. superior p. 156. l. 12. for place r. plea. p. 169. l. 15. for any r. my p. 159. l. 22. for law r. stand p. 178. l. 12. for his r. this FINIS