Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	priest_n	remove_v	12	3	8.8821	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22641	St. Augustine, Of the citie of God vvith the learned comments of Io. Lod. Viues. Englished by I.H.; De civitate Dei. English	Augustine, Saint, Bishop of Hippo.; Healey, John, d. 1610.; Vives, Juan Luis, 1492-1540.	1610 (1610)	STC 916; ESTC S106897	1,266,989	952

away of Aarons priest-hood CHAP. 5. BVt this was more plainely spoken vnto Heli the priest by a man of God a whose name we read not but his ministery proued him a Prophet Thus it is written There came a man of GOD vnto Heli and said vnto him Thus saith the Lord did not I plainely appeare vnto the house of thy father when they were in Egiptin Pharaos house and I chose him out of all the tribes of Israel to bee my priest to offer at mine Altar to burne incense and to weare b an Ephod and I gaue thy fathers house al the burnt offrings of the house of Israel for to eate Why then haue you looked in scorne vpon my sacrifices and offrings and c honored thy children aboue me to d blesse the first of all the offrings of Israell in my sight wherefore thus saith the LORD GOD of Israell I said thy house and thy fathers house shall walke before mee for euer nay not so now for them that honour me saith the Lord will I honour and them that despise me will I despise Behold the daies come that I will cast out thy seed and thy fathers seed that there shall not bee an e old man in thine house I will destroy euery one of thine from mine Altar that thine eyes may faile and thine heart faint and all the remainder of thy house shall fall by the sword and this shal be a signe vnto thee that shall befall thy two sonnes Ophi and Phinees in one day shall they both die And I wil take my selfe vppe a faithfull Priest that shall doe according to mine heart I will build him a sure house and hee shall walke before mine Annointed for euer And the f remaines of thy house shall come and bow downe to him for an halfe-penny of siluer saying Put mee I pray the in some office about the priest-hood that I may eate a morsell of bread We cannot say that this prophecy plainely denouncing the change of their old priest-hood was fulfilled in Samuel g for though Samuel were of that tribe that serued the Altar yee was he not of the sons of Aaron to whose progeny God tied the priest-hood and therefore in this was that change shadowed that Christ was to perfome and belonged to the Old Testament properly but figuratiuely vnto the New beeing now fulfilled both in the euent of the prophecy and the historie that recordeth these words of the Prophet vnto Heli. For afterwardes there were Priests of Aarons race as Abiathar and Zador in 〈◊〉 reigne and many more for the time came wherein the change was to bee effected by Christ. But who seeth not now if hee obserue it with the eye of faith that all is fulfilled the Iewes haue no Tabernacle no Temple no Altar nor any Priest of Aarons pedegree as GOD commanded them to haue Lust as this Prop●… said Thou and thy fathers house shall walke before mee for euer Nay not so now for them that honour mee will I honour c. By his fathers house hee meaneth not Eli his last fathers but Aarons from whom they all descended as these words Did I not appeare to thy fathers house in Egipt c. Doe plainely prooue Who was his Father in the Egiptian bondage and was chosen priest after their freedome but Aaron of his stocke then it was here said there should bee no more priests as wee see now come to passe Let faith bee but vigilant and it shall discerne and apprehend truth euen whether it will or no. Behold saith he the daies doe come that I will cast out thy seed c. T' is true the daies are come Aarons seede hath now no Priest and his whole off-spring behold the sacrifice of the christians goriously offered all the world through with fayling eyes and fainting hearts but that which followeth All the remainder of thine house 〈◊〉 fell by the sword c. belongs properly to the house of Heli. And the death of his sonnes was a signe of the change of the Priest-hood of Aarons house and signified the death of the Priest-hood rather then the men But the next place to the priest that Samuel Heli his successor prefigured I meane Christ the Priest of the New Testament I will take mee vp a faith-full Priest that shall do all according to mine heart I will build him a sure house c. This house is the heauenly Ierusalem and he shall walke before mine annoynted for euer that is hee shall conuerse with them as hee said before of the house of Aaron I sayd thou and thine house shall walke before mee for euer Behold mine annointed that is 〈◊〉 annointed flesh not mine annointed Priest for that is Christ himselfe the Sauiour So that his house and flocke it is that shall walke before him it may bee meant also of the passage of the faithfull from death vnto life at the end of their mortality and the last iudgement But whereas it is said He shall doe all according to mine heart wee may not thinke that GOD hath any heart bee●… 〈◊〉 hearts maker but it is figuratiuely spoaken of him as the scripture doth 〈◊〉 ●…er members the hand of the LORD the finger of GOD c. And least 〈◊〉 should thinke that in this respect man beareth the Image of GOD the ●…re giueth him wings which man doth want Hide mee vnder the shadow of 〈◊〉 ●…gs to teach men indeed tha●…●…hose things are spoken with no true but a ●…ll reference vnto that ineffable essence On now and the remaines of 〈◊〉 ●…use shall come and bow downe vnto him c. This is not meant of the 〈◊〉 of Heli but of Aarons of which some were remayning vntill the comming 〈◊〉 ●…RIST yea and are vnto this day For that aboue the remaynder of thy 〈◊〉 shall fall by the sword was meant by Heli his linage How then can both 〈◊〉 places bee true that some should come to bow downe and yet the sword 〈◊〉 deuoure all vnlesse they bee meant of two the first of Aarons linage and 〈◊〉 ●…cond of Helies If then they bee of those predestinate remainders whereof 〈◊〉 ●…ophet saith The remnant shal be saued and the Apostle at this present time is 〈◊〉 〈◊〉 remnant through the election of grace which may well bee vnder-stood 〈◊〉 〈◊〉 remnant that the man of GOD speakes off heere then doubtlesse they 〈◊〉 in Christ as many of their nations Iewes did in the Apostles time and 〈◊〉 though very few do now fulfilling that of the Prophet which followeth 〈◊〉 downe to him for an halfe penny of siluer to whom but vnto the great 〈◊〉 who is God eternall For in the time of Aarons Priest-hood the people 〈◊〉 ●…ot to the temple to adore or bow downe to the priest But what is that 〈◊〉 halfe pennie of siluer Onely the breuity of the Word of ●…aith as the A●… saith The Lord will make a short accompt in the earth that siluer is put for ●…ord the Psalmist proueth saying

lib. 5. For Aristotle had most of his morality that was worth ought from his maister Plato h Polemon Speusippus sisters sonne to Plato was made Platos successor in the schoole but hee growing diseased resigned the place to Xenocrates who by one oration conuerted this Polemon from a lewd and luxurious youth to become an honest and earnest obseruer of pacience and after Xenocrates death he taught in his place Ualer Maximus citeth him as an example of sudden change of manners There was another Polemo surnamed Hellanicus an Historiographer wee haue vsed his authorities else-where A third also of this name there was a sophister in Laodicia i Archesilas Borne in Pitane in Aeolia a Socratist in matter and forme leauing no more recordes of his doctrine himselfe then Socrates did k Which differeth not Hee that amongst the old Philosophers differed from any other in the summum bonum was forthwith reputed of a contrary sect though he agreed with them in all positions besides Varro his reduction of the finall good out of all these differences vnto three heads and three definitions one onely of which is the true one CHAP. 2. THerefore in these three sorts of life the contemplatiue the actiue and the mixt if our question be which of these we should obserue we doe not meddle with the finall good but with the easie or hard attainement of that good which accompanieth those three seuerall courses for beeing attained the finall good doth immediatly make the attainer blessed But it is neither contemplation nor action nor these two proportioned together that maketh a man blessed for one may liue in any of these three fashions and yet bee farre wide from the true course to beatitude So then the questions touching the end of goodnesse which distinguish all those sects are farre different from those of society of life Academicall vncertainty cynicall cariage and that of the three courses of conuersation Philosophicall politique and neuter For none of all these doe once meddle with the natures of good and euill Wherefore Varro hauing recited the last foure whereby the whole summe of opinions amounteth to two hundred eighty eight because they are not worthy the name of sects in that they a make no mention of the good that is chiefly to be desired he leaueth them all and returneth to their first twelue whose controuersie is about the maine point Mans chiefe good out of these will he gather one direct truth and shew all the rest to be false For first he remooues the three sorts of life and they carry two parts of the number with them so there remaines but ninety sixe Then go the Cynikes and they carry forty eight with them so there remaineth but forty eight then send away the new Academikes with their parts so there remaines but thirty sixe And then the sociall conuersation with the multitude that it brought so there remaines onely twelue which no man can deny to be twelue seuerall sects For their onely difference is the highest parts of good and euill For the ends of good being found the euills lye directly opposite So these twelue sects are produced by the triplication of these foure Pleasure rest both and b natures primitiue affects and habites which Varro calleth Primogenia For they all are made eyther vertues inferiours and desired onely in respect of her or her superiours and shee desired onely for their sake or equalls and both are affected for their owne sakes thus doe they accrew vnto twelue seuerall positions Now of these foure heads Varro taketh away three pleasure rest and both vnited not that he disprooues them but that they are already included in the fourth namely the first positiues of nature as well as many things more are and therefore what neede they keepe a number in this ranke So then of the three remaining deducted from the fourth head his discourse must wholy be framed to know which of them is the truth there can bee but one true one by reason bee it in these three or in some other thing as wee will see afterwards Meane time let vs briefly see Varro's choise of the three which are these Whether Natures first positiue affects bee to bee desired for vertues sake or vertue for theirs or both for them selues L. VIVES THey a make no For though their true vse seeme to hinder or further the chiefest good yet haue they no essentiall reference there-vnto b Natures primitiue As health strength perfection of the sences freedome from sorrow vigor beauty and such like like vnto which are the first seedes of vertue in our mindes which if depraued opinions would suffer to come to maturity they alone were sufficient to guide vs to beatitude Varro his choise amongst the three fore-named sects following therein the opinion of Antiochus author of the old Academicall sect CHAP. 3. THus hee beginneth to shew in which of them the truth is conteined First because the question concerneth not the beatitude of Gods or beasts or trees but of man he holds fit to examine what man is Two things he findeth in his nature body and soule whereof the soule hee affirmes to bee the farre more excellent part But whether the soule be onely man and that the body be vnto it as the horse is to the horse-man that hee maketh another controuersie of for a the horse-man is the man alone not the horse and man both together yet is it the mans reference to the horse that giueth him that name Or whether the body onely bee the man hauing that respect vnto the soule that the cup hath to the drinke for it is not the cup and the drinke both that are called b poculum in Latine but the cup onely yet onely in respect that it conteineth the drinke or whether it bee both body and soule conioyned and not seuerall that is called man and these two are but his parts as two Oxen are called a yoake which though it consist of one on this side and another on that yet call wee neither of them seperately a yoake but both combined together Now of those three positions he chooseth the last calling the essence composed of body and soule man and denying the appellation vnto either of them beeing seuerally considered And therefore saith he mans beatitude must be included in the goods that belong ioyntly both to body and soule so that the prime gifts of nature are to bee desired for them-selues that vertue which doctrine doth gradually ingraffe in a good minde is the most excellent good of all Which vertue or methode of life hauing receiued those first guifts of nature which not-with-standing had being before that they had vertue it now desireth all things for it selfe and the owne selfe also vsing all things together with it selfe vnto the owne pleasure and delightfull fruition d more or lesse making a liking vse of all and yet if necessity require rather refusing the smaller goods for the attainment or preseruation of the greater then