Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	consequence_n	engage_v	valid_a	12	3	16.1347	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81926	Objections against the taking of the engagement answered. Or, Some scruples of conscience, which a godly minister in Lancashire did entertain against the taking of the engagement. Resolved by J.D. wherein the chief mistakes of weak consciences, about the matter of the engagement, are in a friendly way discovered, and rectified by scripture-grounds and right reason; and published for the satisfaction of others, who may be scrupled in the same kind.	Dury, John, 1596-1680.	1650 (1650)	Wing D2876; Thomason E608_20; ESTC R205922	22,527	28

supposed also that because there are many innocent Peers who have many Interests and Priviledges fairly to be challenged that therefore they ought to have still a separate hand in the Government by a House in Parliament which is a consequence for which I see no ground Fourthly on the other side you suppose that they who now are in power do injustice to the Heires who have not forfeited their Right to the Crown by not setling the Crown upon one of them and to the innocent Lords by not letting them sit to govern in a House which are sentences no ways to be supposed by Subjects of Superiours and by non-judges of publick State-interests nor in my opinion can they be made out to be truths when we look upon them in the judgment of discretion for although the Heirs and Peers may lay a claim to some rights in respect of former Customs yet it followeth not that if in these Emergencies former Customs be not observed that therefore injustice is done unto them for all Customs are in their nature to be subservient to the publick good and if they fall out to be at any time destructive thereunto they ought to be changed and if by the change thereof particular rights or claims to rights are made void that is no injustice in those that alter the Custom although some particular persons loose that which at another time might be fairly challenged by them all particular priviledges must yield to the publick safety nor can any man fairly challenge any thing which may prejudge publick safety and the powers that are in possession are the only Judges of that which is most conducible unto publick safety The case of Henry 6. who was an usurper and of Richard Duke of York who in full Parliament setting himself in the Chair of State laid claim unto the Crown is a clear decision of this matter for though he made good his Title to the Parliament yet after a long debate it was enacted by the Lords and Commons in Parliament that the usurper in possession should retain the name and honour of a King and the right Heir be suspended from the enjoyment of his right because all particular rights must yield to publick welfare This the Answer to the exercitation doth quote out of Martins History of the Kings and Queens of England pag. 258. You see then how many ways these supposals of yours whereupon you make consequences to trouble your Conscience are without ground but now let me grant you that they are all of them truths yet how will you make it out rationally that they ought to be of such importance to you Supposing the allegations to be valid yet the consequence not to engage to observe matters of duty doth not follow that your Conscience must be charged therewith as a Judge to determine them and in case the sentence which you pronounce thereof be not executed that you are bound to withdraw your self from all dutiful relations towards the publick and make your self for such considerations as these unprofitable to your flock unserviceable in the Ministry I say how will you be able to shew that this is a conscionable course in you although the grounds of your supposals were not so slight as they are but as firm as any can be to me I confess although they might seem in the judgment of discretion unanswerable truths yet because I dare not for Conscience sake make my self a definitive Judge in the Case and I am instructed that my Conscience is not to be under the Power of such worldly changes but that it is free for me allwayes to do my duty though they be never so many and so strange Therefore I will not be scrupled at these considerations whereinto you have inconsiderately intangled your thoughts which I think you are bound to shake off And this shall suffice I hope also for the third scruple whereunto I thought not at first to have said half so much but the desire to clear the matter fully hath carried me on to be so large Your fourth scruple is about the liberty of the Subject You say thus 4. Scruple The liberties of the Subject are infringed Ergo I must notangage I cannot be satisfied but that the liberty of the free-born English is by that means much infringed in this late settlement and constitution 1. In that many of the innocent and faithful Members the representatives of the people were at the voting of this new establishment thrust out and debarred the House which makes it seem rather a Combination or Confederacy then a lawful constitution for if a People have liberty in any thing certainly it is to choose their Governors and Government 2. The subscription is forced upon us under the penalties of out-lawing and fining so that this power are our absolute Lords which is that heavy yoak that we have feared and fought against The Answer shewes That the inference is not good Here your want of satisfaction in matters of liberty is the ground of your scruple and your scruple is the cause why you will not engage to do good duties to the publick under the present powers To me this way of proceeding is not regular for I conceive that no dissatisfaction for any thing which I think amiss in others ought to take me off from my Resolutions towards the publick in things good and lawful to be done in my place Nay I say the quite contrary because I am not satisfied in the ways of other men and cannot see the clear grounds of their conscionable dealing I am bound so much the more to look to mine own Conscience and to keep to the duties which tend to maintain truth and peace towards all in my place and to advance the publick welfare without partiality If I should intend no good Office to any but to such in whose ways I am satisfied I should have little to do in the world as a Christian therefore I Command my spirit either not to look to matters of dissatisfaction in other men so deeply as to make my self a Judge of their ways to the trouble of my Conscience or if I cannot avoid observing things dissatisfactory to my spirit which without any judicial search offer themselves clearly to my view yet I suffer not those impressions to work any distemper upon me so far as I can discern it against those whom I am bound to edifie and to whom I must as a Servant of Christ make my application for the best of things to build them up in that which is spiritually and morally good That we are not Judges 〈◊〉 the Liberties definitively but only in the judgment of discretion As for the scruple it self whether the liberty of the free-born English be yea or no much infringed by this settlement and constitution I shall no more in this then in other matters of the like nature take upon me to be a definitive Judge and whatever in the way of