Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	abraham_n	according_a	nation_n	1,151	4	7.1950	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36244	A discourse concerning the one altar and the one priesthood insisted on by the ancients in their disputes against schism wherein the ground and solidity of that way of reasoning is explained, as also its applicableness to the case of our modern schismaticks, with particular regard to some late treatises of Mr. Richard Baxter ... / by H. Dodwell.	Dodwell, Henry, 1641-1711.	1683 (1683)	Wing D1808; ESTC R24298	200,473	497

Flesh and Blood but with God who knows the Secrets Ib. Let no man be mistaken If any Man be not within the Altar he falls short of the Bread of God But let not any Altar or Temple be in any other City for God is One and the Stock of the Hebrews is One. Pag. 63. Tobit 1.4 5 6. All the Tribe of Nephthali my Father fell from the House of Jerusalem which was chosen out of all the Tribes of Israel that all the Tribes should sacrifice there Now all the Tribes which together revolted and the House of my Father Nephthali sacrificed unto the Heifer Baal But I alone went often to Jerusalem at the Feasts as it was ordained unto all the people of Israel by an everlasting Decree having the first Fruits and Tenths of Increase with that which was first shorn Pag. 75. A Stranger P. 77. Clement Why was our Father Abraham pronounced blessed Ibid. Justin. For the true Israelitick Stock and Spiritual the Stock of Judah Jacob Isaac and Abraham commended by God for his faith in Uncircumcision and blessed and styled the Father of many Nations are we who by this crucified Christ are brought home to God as shall be shewn in the process of our Discourse Id. Ibid. Being the Children of Abraham on account of the Faith which we have common with him Ib. Idem Which not only our Ancestors according to God the Prophets and Law-givers do proclaim Pag. 90. From the Law and from the Catalogues of Succession of the High Priests how every one succeeded his Father in the honor of presiding over the Temple Pag. 97. The greatest or supreme God Ibid. According to the likeness of that in Jerusalem and with the same measures Ibid. Onias therefore upon that place built a Temple and an Altar like to that at Jerusalem but lesser and poorer Pag. 98. More than is fit Pag. 121. According to the number of the Angels of God Pag. 128. Watchers Pag. 136 137. Daemons Governors of Nations and Cities Pag. 137. Ministring Spirits Ibid. Yeomen of the Guard Pag. 146 147. Initiated Initiations Pag. 147. It was not lawful then for Strangers to be initiated Pag. 148. Understanding that he that was to be initiated must first be inrolled as a Freeman of Athens if not by Nature yet at least by Law this was that which he avoided not initiation esteeming himself a Citizen of the whole World Pag. 148. Proclamation Cryer Pag. 148 149. For all that will may not partake of the Mysteries but there are some who are forewarned to exclude themselves as they who have hands not clean from blood and they that speak Out-landish Tongues Pag. 149. An Army of an unknown Tongue Pag. 150 151. The Priests of other Nations are wont to offer up their Prayers and Sacrifices for those of their own Nation only and for Friends and Fellow-Citizens Pag. 158. Offering the Sacrifices appointed by the Laws Ibid. There are Laws by which this ought to be done Ibid. It is a perpetual and standing Law for those within the Province of Athens to worship their Country Gods and Heroes in common pursuant to the Laws of the place Ibid. I will truly observe the Religious Rites of my Country Pag. 159. Sacrifice according to the custom of the place Ibid. Socrates ought to suffer because he esteems them to be no Gods whom the City takes for such but he brings in other new Gods Ibid. A setter forth of strange Gods Pag. 166. According to ancient custom that they who had eaten together should not die by the hands of one another unless it were by some unlucky accident against their will Pag. 183. For men must first put off their Rusticity and partake of the smaller Mysteries before the greater and dance before they bear the Torch and bear the Torch before they can act as High Priests Pag. 184. Ordained for men in things pertaining to God Pag. 189. Union Communion Pag. 192. The same Dioclesian having been Alytarches in Antioch and having put off his Emperor's Robes after he had performed the Olympicks he refused the Style of Emperor saying I have laid aside earthly Majesty and worn the Garb of the immortal Jupiter Pag. 193. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to be named Ibid. As for the name of him that officiated as Hierophanta at that time it is not lawful for me to mention it since he it was that initiated this Author and adopted him into the Eumolpide Pag. 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mire Ibid. Daemon of Mater Ibid. Winging of the Soul Pag. 199. Philo. For how could the Soul have any notion of God unless he had inspired and as much as possible united himself to it For the mind of man durst nor have presumed to have mounted up so high as to meddle with God's Nature if God himself had not drawn it to himself as the mind of man can be known and had stamped some impressions of truth upon its Faculties Pag. 206. For it is necessary that he that sacrifices to the Father of the World should use the mediation of the Son perfect in all kinds of Virtue both for the remission of Sins and for the obtaining of all good things and therefore it may be it is that he teaches the worshiper of God before-hand if not to fathom the power of the Creator yet however always to endeavor to resemble this orderly frame of things represented by the High Priest who for that very reason is obliged to bear this pattern always in his mind he ought in some respects to be transformed from a man into the nature of this orderly frame and if I may speak the truth which certainly becomes me to be himself a little World Pag. 207. Essential man Pag. 208. For there as it should seem two Temples of God the one this world in which the first-begotten the Divine Word is the High Priest the other is the rational Soul whose High Priest is the real man who is sensibly represented by him that ordinarily performs the National Prayers and Sacrifices who is described as cloathed with the aforesaid Garment in imitation of the whole Heaven that both the World may co-operate with Man and Man with the World Pag. 2●6 But there is a Communion of Souls for those of the Gods communicate with those of Men and those of Men with those of Brutes Now the better take care of the worse the Gods of Men and Men of Brutes and the Supreme God of all By this it appears that the world is subject to the Supreme God Man to the World Brutes to Man and the Supreme God is both above and about all And the Operations of this Supreme God are as it were his Beams the Beams as I may say or influences of the World are the natures of things and those of man are Arts and Sciences Now these Influences operate by the World and upon Man by the natural Beams of the World and the natures of things by the Elements and Men by Arts

Right of Proselytism incorporating into the Jewish Nation that gave the Samaritans that occasion of prevaricating according as their Interest lay As they were Proselytes of Justice so they might challenge all the Privileges of the Jewish Nation for theirs Now among the Privileges boasted of by the Jews the Apostle himself reckons this for one that theirs were the Patriarchs And therefore they might challenge as good a Title in the Patriarchs as the adopted among the Romans had to the Stemms and Images of the Families into which they were adopted which yet whilst the memory of their National Proselytism was fresh hindered them not from knowing that their natural Extraction was different from that to which they were intitled by their Proselytism And accordingly when they renounced their Proselytism as they must have done in course whenever they relapsed into Idolatry they must as naturally have resumed their old Extraction as he must among the Romans who had lost his interest in the Family into which he had been adopted INDEED this Challenge of the Sect. 6 Patriarchs for theirs seems to have been so ordinary for all who pretended to the name of Jews as that even the Christians even those who were of Gentile Extraction and had never been circumcised pretend to it on account of their mystical Israelitism So in the Reasonings of S. Paul Abraham is the Father of all those who are like him in his Faith which he had being yet uncircumcised Nay the Seed of his Faith are more properly his than the Seed of his Flesh. These in the mystical Reasonings of those times are compared only to Israel who was his Seed only by the Bond-woman but those are they who answer Isaac the Seed of the Free-Woman who alone was the Heir of the Promises The like Challenges of the Patriarchs for their own Ancestors are frequent among the first Christians who in all likelyhood had never been Jews by Extraction So S. Clemens whose very name implies his being a Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barnabas Ergo hi de Testamento sunt quos dicit FILIOS ABRAHAE de omnibus gentibus S. Justin a Samaritan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he accordingly proves it professedly as he had promised before not only concerning Abraham but the other Patriarchs And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus In regnum coelorum introducit Abraham semen ejus quod est Ecclesia Which considerations may serve to make it not seem strange if the later Samaritans who lived more remote from the memory and practice and privileges of Proselytism mistake the Legal Challenges of the Patriarchs for their Ancestors in their Predecessors for Arguments of their natural Extraction However the Laws and Privileges of Legal Proselytism being allowed for such as has been shewn this alone will suffice for my design to shew that their natural Extraction being otherwise could not have been the inducement that could have moved Christ and his Apostles to exclude the Samaritans as often as they had occasion to speak of the Privileged Israel Sect. 7 NOR Secondly is it probable that they were thus excluded from the Holy Seed on account of their Idolatry It is true indeed that when they first took up the Jewish Religion they still retained their Idolatrous Customs Each Nation of them still retained their own Gods the Babylonians Succoth Benoth the Cuthaeans Nergal and the Men of Hamath Ashima the Avites Nibhaz and Tartak and the Sepharvites burnt their Children in fire to Adrammelech and Anammelech the Gods of the Sepharvites They made unto themselves as Jeroboam had done of the lowest of them Priests of the high places which sacrificed for them in the Houses of the high places 2 King XVII 29 30 31 32. that is in short They feared the Lord and served their own Gods and their graven Images after the manner of the Nations Verse 33.41 It is also true that not only they but their Children and their Children's Children continued to do so to the time of the Writer of the Book of Kings which is supposed to be Esdras Verse 41. that is to the time of Artaxerxes either Longimanus or Mucmon that is to the Birth of Jaddus whose Brother Manasseh first ingaged them in their Ecclesiastical Schism But this could not be taken for a Proselytism of Justice nor do we find that as yet themselves did ever so much as pretend to the Privilege of Native Jews The first time that for certain they did so was in the time of Alexander the Great But it was a little before that time that they had now built a Temple in imitation of that of Jerusalem and an Altar and had gotten a High Priest of the Posterity of Aaron From this time forward it is probable they utterly gave over their Idolatrous Customs when they were ingaged in an emulation with the Jews at Jerusalem It had been an unanswerable Objection against them by the Principles of Judaism if they had continued it And it is not improbable that Sanballat took this way of justifying the cause of his Son-in-Law Manasses who was excluded from his Succession at Jerusalem only on account of his marriage with his Daughter who was a Heathen that by Proselyting his whole Satrapia of the Samaritans and among them his own Daughter he made that Marriage lawful by an After-Act which had been unlawful before Sect. 8 FROM that time there is no evidence that ever they practised it more The Samaritans themselves in their address to Antiochus Epiphanes make themselves Sidonians and desire that their Temple which had hitherto no Title of any God that is to be sure of no Heathen God might from that time have the Title of Jupiter Hellenicus Why should they not insist on their true Original from the Assyrian Dominions why should they not rather desire the Title of their Babylonian Idols when Gentilism was the thing principally designed by Antiochus if after an hundred and sixty years discontinuance they had not forgot their Idolatries together with the memory of their true Extraction Their very Idols would have disproved their pretending to be of one Nation much more their pretence to be Sidonians And how was it possible that in so short a time they could have forgotten their own Idols if the memory of any the least Idolatrous Worship had not been for that space perfectly discontinued If they had been ashamed of it and so been willing to have suppressed the memory of it tho considering the time there be no reason to think that they would have been ashamed of it yet it is not probable the Jews would not have upbraided them with it in that famous Dispute between them before Ptolemaeus Philometor where they had agreed that they who were overcome should have their Adversaries put to death Where the Terms of the Dispute were that they were to manage it from the Law of Moses Could they have laid