Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	cast_v	devil_n	divide_v	3,310	5	9.5405	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80515	Astrology proved harmless, useful, pious. Being a sermon / written by Richard Carpenter.	Carpenter, Richard, d. 1670?	1657 (1657)	Wing C619; Thomason E899_2; ESTC R206740	34,254	49

unto him one possessed with a devil blinde and dumb and he healed him insomuch that the blinde and dumb both spake and saw But when the Pharisees heard it they said vers 24. This fellow doth not cast out devils but by Beelzebub the prince of the devils And Jesus knew their thoughts and said vers 25. unto them Every kingdom divided against it self is brought to desolation and every city or house divided against it self shall not stand And if Satan cast out Satan he is divided vers 26. against himself how shall then his kingdom stand And if I by Beelzebub cast out devils by whom do your children vers 27. cast them out therefore they shall be your judges But if I cast out devils by the Spirit of God then the kingdom of vers 28. God is come unto you c. That these words may be understood to the bottom and withstand all Objections and that no opposition may wedge-wise enter upon them we must deeply steep in our thoughts That our Saviour here proveth he used not the help of the Devil But how not from ejection precisely but from such an ejection that is which was not onely against the will of the Devil ejected but also against the will of the Prince and consequently of the whole Society of Devils which ejection truely bended and tended to the dissoletion and ruine of the Devil's Kindom as also he proved himself to be God by the ejection of the Devil and Miracles not effected and wrought for any end whatsoever or indifferently but onely to the end that he might thereby prove himself to be God whereas the like miracles might have been wrought by a meer man assisted with the power of God It is a Truth of a great altitude that one Devil may expel another two manner of wayes either by force because he is superiour and by consequence more powerful or by bargain for those active Agents that they may the more involve and envelop man into sin and the reward of sin destruction contrive amongst themselves that one shall depart at the command of another Moreover The will of the inferiour Devil against which he is expelled by the superiour in a forcible expulsion is a velleity as the School speaks or unefficacious will because such expulsion is advantagious to the promotion of the Devil's Kingdom This happens when the Magitian having compacted with a superiour Devil hinders and obstructs the way to a Magitian who hath compacted with Mart. Del Rius lib. 2. Disquisit mag qu. 30. sect 1. a Devil that is inferiour Which Martinus del Rio learnedly sets in the light Our Saviour here takes up the Argument which we call in Logick Argumentum ad hominem that is when we subdue and convince a man out of his own sayings or actions there being then amongst the Jews Exorcists who did adjure and expell Devils No marvel now if the holy Scripture and Word of God of which David hymneth Thy word is very pure Psal 119. 140. declareth and defineth against this pernicious and pestiferous Rabble of Hell-born Astrologers But we have a divine Rule even in Ethicks Abusus non tollit usum The abuse of a thing doth not antiquate or disanul the right use thereof Secondly It is objected out of Saint Luke Neither Luk. 12. 29. be ye of doubtful minde The Greek assigneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. Graec. and seemeth to impeach Abram as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine handeth to us Et nolite in sublime Interp. vulg tolli and be not ye lifted on high Arias Montanus offers Ne suspendamini ex sublimi that is as it hath reference Arias Mont. to the Greek if Aristotle may be the Interpreter of Scripture Let not your thoughts hang in the Air like a Meteor The Syriack throws to us Neque distrahatur cogitatio Syrus Interp. vestra in istis neither let your thoughts be distracted in these things If we desire to go down to the fundamental sense of the place the Syriack hath given it in a most bountiful manner For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot receive the seal of any other sense here then as attending to the reproof of such who being swallowed up and over-exercised with vile and inferiour cares neglect the unum necessarium the thing of which our Saviour sayes But one thing is needful or necessary And the evidence of Luk. 10. 42. this exposition shines first from the words immediately precedent And seek not ye what ye shall eat or what ye Luk. 12. 29. shall drink it adheres neither be ye of doubtful minde Secondly from many places in Saint Basil where S. Basil in Asceticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the distraction of the minde or the avocation of the heart from those things in which chiefly it should be exercised and where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies a freedom from inferiour and other cares that a pious man may freely vacare videre be at liesure see and contemplate divine and heavenly things Thirdly the evidence is enlightned from Theophylact who searching into this very Text speaks to the mark Sine dubio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil Theophyl in hunc locum aliud hîc est quàm distractio mentis instabilis vagatio nunc hoc nunc illud cogitantis ab uno ad aliud transilientis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else here but distraction and the wandring of an unstable minde thinking now this now that and leaping from one thing to another and alwayes phantastically proposing to it self more sublime things Therefore it looks not this our way what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in Aristotle But it is in reason charged upon us to sit reverently at the feet of the Greek-Fathers who best knew the Life Soul and Sense of Scripture-words in their own language Thirdly It is objected out of Saint Paul For I Rom. 12. 3. say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly The Latine affords it Edit Lat. somewhat differently Non plùs sapere quàm oportet sapere sed sapere ad sobrietatem not to be more wise then it behoveth us but to be wise to sobriety In the Greek it is most elegantly woven or embroidered rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. Graec. not to be wise above our Sphere or with an Astrolabe but to be wise as Irenaeus turns it ad prudentiam to prudence Iren. lib. 5. cap. 20. S. Chrysost in hunc locum Syr. Interp. S. Aug. Ep. 47. S. Hieron lib. 1. in Jovin as Saint Chrysostom and the Syriack ad modestiam to modesty as Saint Austin ad temperantiam to temperance as Saint Hierom ad pudicitiam to chastity and honesty This holy Text ejects all curious enquiry

the Stars acting fatally upon them as the Pagans and Priscillian have said let him be accursed The Council denies not That the Stars act directly upon all inferiour Bodies and by chance and indirectly upon the Souls of Men as moving the humours organs and parts as it were neer the soul and by which it operates Onely the Council eliminates fatality that is fatal necessity Another is more conglobate under a Title sufficiently declarative Assertio Fidei ejusdem Concilii Concil Tolitan primum contra Priscillianistas The Assertion of the Faith of the same Council against the Priscillianists And with an eye hither it is noted That the Astrologers in the Primitive Church were vehement Opposers of Christianity These brought and resolved all into a Stoical and fatal necessity and were at length the moving and impelling causes that men worshipped the Sun Moon Planets and all the host of Heaven as the prime causes of See Jer. 8. 2. all Things From which worship as most prophane Job frees himself If I beheld the Sun when it shined or Job 31. 26. the Moon walking in brightness And my heart hath been vers 27. secretly enticed or my mouth hath kissed my hand This also vers 28. were an iniquity to be punished by the Judge for I should have denied the God that is above Kissing of the hand was adoration or worship in those times Which was observed even towards Statues The people not presuming through reverence to touch the Statues kissed their hands in sign of worship Secondly These Ignes fatui foolish and seducing fires differed from the true and high-born Astrologers because they ascertain'd themselves to the Devil by a compact explicit or implicit It is a Theorem in the Angelical part of Divinity Boni Spiritus non paciscuntur Good Spirits make no compacts And therefore they had images in humane form composed by Diabolical Prescription under certain Asterisms or Positions of the Heavens which gave Oracles and Answers These were called Theraphim and had insinuated themselves amongst the Jews The word is frequent in the Old Testament That these Theraphim did answer those who consulted them concerning future events is apparent in the Prophet Ezekiel where it is said of the King of Babylon He consulted with Images in the Hebrew it is Ezek. 21. 21. Text Hebr. Zach. 10. 2. Text Hebr. Theraphim And in Zachary where the Text affirms The Idols have spoken vanity the Hebrew allows the Theraphim Wherefore the seventy Interpreters for Theraphim cast up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation and Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. illumination being the very words whereby they interpret Urim Aben-Ezra delivers That the Theraphim Aben-Ez in cap. Gen. 31. were Images of Men fitly made under certain Constellations to receive the influx of the Heavens and to work by it And thus-minded was Lyranus thus Arias Lyran. in Judic cap. 17. Ar. Mont. Caiet in idem caput Judic Oleast in Gen. cap. 31. operam dans versui 19. R. Eliez in capitulis capitulo 36. Servius in Virgilium Montanus and Caietan thus Oleaster R. Eliezer transcends all these bounds reporting that a man being the first-born was killed his head cut off and conserved with Salt and Spices Then they engraved the Name of a certain unclean Spirit upon a plate which they hid under the Tongue afterward setting the head in the wall they set also burning Candles before it and worshipped it and it spake to them And these were his Theraphim The Trojan Palladium or Image of Pallas in her Temple at Troy which moved its eyes and the Spear in its hand was thought to have received in the making Heavens benign influx And thus the people were ensnared by these false-stamp'd Astrologers in Idolatry Such Images were dishonourably called by an honourable name Telesmes of which the Scripture hath other examples Thirdly they differed from the true and Sethean Astrologers Because they entertained open and common familiarity with the Devil and by vertue of the secret compact commanded him as they pleased Such the Scripture shews to us in Exodus Then Pharaoh also called the Exod. 7. 11. wise-men and the Sorcerers For Sorcerers the Latin ingrafteth Valgat Inter. Onkelos Aq. Text Hebr. maleficos Witches Onkelos Magos the Magitians Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowers and doers of hidden Things The Hebrew word Mecassephim properly signifieth Jugglers but is taken for any kinde of Magi and is the word used in the Hebrew Gospel And whole Colonies of these Astrologers had been traduced out of Evang. Hebr. Mat. 2. 1. Chaldea into Egypt The Princes of these were Jannes and Jambres as is cleer in Saint Paul Palladius tells 2 Tim. 3. 8. Pallad in vita B. Macarii wonderful Things of the Sepulchre of these men which as he storieth was placed in a Garden furnished by them when they lived with all kindes of rare and rich Trees and Plants they hoping that after death they should alwayes life in it as in a delicious Eden and Garden of pleasure But they being dead the Garden was possessed and held by the Devils and holy Macarius entred into it I will proceed no further in the steps of Palladius lest I should offend Melchior Canus who sorrowfully sayes Dolentèr dico potius quàm contumeliose Melch. Can. in Locis Theologic lib. 11. cap. 6. muliò à Laërtio Ethnicis Historicis Philosophorum vitas severiùs scriptas quàm à Christianis vitas sanctorum I speak it grievingly rather then contumeliously The lives of the Philosophers are written more severely by Laërtiue and other heathenish Historians then the lives of the Saints by Christians These Earth-born Astrologers were men altogether carnal and lustful and had therefore commonly a Devil as oftentimes the simple and meer Sorcerer had which was ventriloquus a speaker from the belly and were called Pythones and in the Hebrew Obot from Ob which signifies a bottle because the Devil spake with a confused voice out of their belly as out of a bottle And the Devil seated himself in the belly it being the seat of lust and the receptacle of meats drinks exciting to lust And he spoke with a hollow voice from their bellies as from a bottle to shew and confess against his will that the bellies of these Astrologers were their best and the most able Orators and that nothing was to be found in the Devil but hollowness and emptiness Certainly there ought no familiarity to be admitted by us as bearing the Image of God and as being returnable to God with God's professed Enemy the Devil And therefore our holy Saviour speaks not to him but with Rebukes and those in the way to Ejection Yea he earnestly wipes from himself the stain wherewith he was defiled by the Jews of dealing with the Devil and using the power of his Name Saint Matthew gives an ample example There was brought Mat. 12. 22.