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	divide_v	satan_n	2,466	5	9.6262	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00407	The scourge of securitie, or The expulsion and returne of the vncleane spirit. By William Est, minister and preacher of Gods word, at Bedford in Deuonshire	Est, William, 1546 or 7-1625.	1609 (1609)	STC 10537; ESTC S111377	36,719	111

be sufficient why doest thou not feare the wrath of God and perswade thy selfe rather that thou shalt die in thy sinnes which all thy life time thou hast frequented doest thou not knowe that repentance is the gift of God and that it is not in thine owne power why dost thou not repent betime whils the long sufferance of God inuiteth thee to repentance why doest thou lose the golden opportunitie of time that God of his mercie offereth thee and in vtramque aurem dormi heaping sinne vpon sinne as if one moments repentance which yet is not in thine owne power should make amends for all Incredible surely is thy madnesse What is this but to tempt God 1. What is this but to seeke a signe from heauen 2. Thinkest thou that God is tyed to thy pleasure to open to thee the doore of heauen which all thy life long didst rebell against him and hadst thy will alwaies crossing to his Pars tertia Christs Apologie FRom the 17. vers vsque ad 27. is described the Apologie of Christ against the calumniation of the Pharisies impiously ascribing this myracle vnto Beelzebub Christs generall theme is I doe not cast out Diuels through Beelzebub To the proofe whereof he vseth in order foure arguments The first whereof is taken ab effectu discordia consisting traiectione partium complicatione syltogismi ac porsyllogismi The principall Syllogisme is thus If through Beelzebub I cast out diuels Sathan is deuided against himselfe But Sathan is not deuided against himselfe therefore I cast not out Diuels through Beelzebub The Connex of the proposition is plaine by the nature of contraries which expell and kill one the other The assumption hee proueth by a prosyllogisme thus If Sathan bee deuided against himselfe his kingdome cannot stand immoueable but the kingdome of Sathan standeth immoueable Ergo Sathan is not diuided against himselfe The proposition of this Prosyllogisme is proued A genere per compaerationem similium taken from kingdomes or houses which by mutuall diuision and dissention come to mine and destruction The 2. Arg. vers 19. Is taken ab exemplo pari of them which among the Iewes had the gift of casting out Diuels whom the Pharisies confessed to cast out Diuels by the power of God These were the Apostles and 70. Disciples hee calleth them their children because they were borne and bred among the Iewes to whom the Lord gaue power ouervncleane spirits Luc. 9. the argument is thus If I by Beelzebub cast out Diuels then your children also by him doe cast them out but your children doe not cast them out through Beelzebub Ergo neither doe I. The consequent of the proposition is not set downe in expresse words but yet is insinuated with a figuratiue interrogation by whom c. The assumption is omitted as granted by themselues for they themselues affirmed that by the power of God they cast out Diuells And therefore hee saith they shall be your Iudges That is by their owne confession and the confession of their children they be cōuinced in the iudgement that against their owne conscience they haue most maliciously ascribed this myracle to the Diuell By the same argument also he concludeth that he casteth out Diuells by the power of God in this manner If your children by the power of God cast out Diuells by the same power doe I cast them out but your children by the power of God cast out Diuels therefore I by the power of God cast them out Which conclusion hee amplifieth vers 20. But if I by the finger of God cast them out c. Where by the finger of God hee vnderstandeth the spirit of God as Mat. 12.28 Explaineth it By the kingdome of God is vnderstood the kingdome of the Messias He reasoneth from the immediate proper effects to shewe the cause from the benefits and myracles onely proper to the Messias he proueth himselfe to be the Messias so by their owne confession he inferreth because hee cast out Diuells by the finger of God They ought vndoubtedly to know that the kingdome of the Messias is come vnto them and is begunne among them The 3. argument is conceiued vers 21. 22. And is taken ab effectis similitudine bellica of a strong man armed which by a more stronger is expelled and cast out of his Pallace Where 1. by the strong man armed is meant the the Diuell 2. his Pallace are wicked men which he hath vnder his gouernment his armour wherein he trusted is the great power of the Diuell The argument may bee thus concluded in the 2. figure He that ouercōmeth and casteth out another by his owne power is stronger then he that is cast out and ouercome but I by my owne power doe ouercome and cast out Diuels Ergo I am stronger then the Diuels and by consequent I doe not cast out Diuels through Beelzebub The 4. argument is taken a contrariis rugnantium personarum studus effectis vers 23. He that is not with me c. It is a prouerbiall gnome or sentence which sllogisticè in 1. fig. may thus be inferred Whosoeuer in al things is against me and contrarie vnto me by his power I cannot cast out Diuels but Sathan in all things is contrarie to me Ergo c. Betwixt Christ and Sathan there is alwaies bellum hostile Christ is the God of truth the Deuill is the father of lies what Christ buildeth the Diuell laboureth to pull downe what fellowship then betweene Christ and Beliai c. 2. Cor. 6. This also he proueth by an allegoricall similitude adorned by a Prosopopaeia of an enemie which with an infatigable studie laboureth to inuade and take possession of his aduersary Ab adiuncto pertinaci studio diaboli et à causis adiuuantibus vers 24.25.26 When the vncleane spirit c. 1. By the vncleane spirit hee vnderstandeth the Diuell ' which is called vncleane 1. Ab abiunctis by reason of his naturall vncleannes 2. Exeffectis because he maketh them vncleane whom hee polluteth with finne 2. Exit iste he goeth forth when by the vertue of Christ and of his word through repentance hee is cast out 3 Hee walketh through drie places by drie places most interpreters vnderstand partly the Godly and partly the wicked and infidels for in neither of these he setteth his rest for when by repentance and the grace of Christ he is cast out of the heart of the penitent sinner hee incessantly walketh about hunting after his prey and catching after soules assaulteth the godly seeking to possesse and to enter into their hearts for the hearts of the godly are called saith one loca arida because nihil melle nihil dissolutum habent sed omnia solida firma quae arida solicita sunt saith Theophilact are warie and carefull of their soules seeking rest that is to batter downe and to winne the fort of their hearts and to make it a dwelling place of all wickednesse but findeth none they