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
A27112	Certamen religiosum, or, A conference between the late King of England and the late Lord Marquesse of Worcester concerning religion together with a vindication of the Protestant cause from the pretences of the Marquesse his last papers which the necessity of the King's affaires denyed him oportunity to answer.	Bayly, Thomas, d. 1657?	1651 (1651)	Wing B1507; ESTC R23673	451,978	466

humane nature with his Fathers divine essence but rather his present estate with that heavenly glory into which he was by and by to be received Though Calvins exposition here may seem somewhat quaint neither do I see why the received interpretation should not stand viz. that Christ spake of himself as he was man yet however Calvin plainly shews that he was farre from having any compliance with the Arians in denying the equality of the Sonne with the Father 6. Calvin is charged to sever the person of the Mediator from Christs divine person and to maintain with Nestorius two persons in Christ the one humane and the other divine Calvin had nothing to do with the heresie of Nestorius neither do the places alleadged prove him any whit guilty of it He speaks indeed of the person of the Mediator yet doth he not make that a distinct person from Christs divine person I meddle not yet saith he with the person of Mediator And again We do not yet speak of the person of Mediator His meaning plainly is this and no more then this that as yet he spake of Christ only as God and not as Mediator And when he saith that Christ took upon him the person and office of Mediator he seems to take the word person not for that which in Greek is hypostasis a substance subsisting by it self but as the Latines frequently use the word for quality or state Thus he seems to use the word Person in that after it immediately he adds the word office However Calvin doth expressely condemn the heresie of Nestorius and hath a whole Chapter to prove that in Christ two natures make but one Person Calvin therefore here hath hard measure being charged with Nestorianisme when as he not only in plaine tearms doth explode it but also doth bend his whole force against it 7. Calvin is taxed for saying That Christs soule was subject to ignorance and that this was the only difference betwixt us and him that our infirmities are of necessity and his were voluntary It is true Calvin understands that Luke 2. 40. and 52. so as that Christ as man was not perfect in knowledge at first no more then he was in stature And surely this seems to be the plain and simple meaning of the words especially those v. 52. And Jesus increased in wisdome and stature though others expound them that as Christ grew in age so he did shew forth his wisdome more and more But Jansenius confesseth that Ambrose saith that Christ as man did grow in knowledge And that the same exposition also is found under the name of Theophilus another ancient Author He addes indeed that these sayings of the Ancients are well understood by the Schoolmen of Christs wisdome acquired by use and experience when as before from his first conception he had the knowledge of all things infused into him Yet he speaks of this infused knowledge only as a thing which he thought very probable not as a thing which he held most certain And he confesseth that some I presume he means of the Church of Rome for otherwise he would not so much regard what they thought are of opinion that it cannot be proved by Scripture that such wisdome was infused into Christ from his conception whereby as man he should know all things at the very first and therefore they think the words of S. Luke more simply understood thus that Christ in respect of that wisdome which he had as man did truly grow as other men do though in a far greater measure Thus also did Erasmus who was before Calvin understand it not thinking it meet that the opinion of the Schoolmen should sway in this matter 8. Of like nature is that which followeth viz. that Calvin saith It is evident that ignorance was common to Christ with the Angels And that he particularizeth wherein viz. that He knew not the day of judgment nor that the fig-tree was barren till he came near it That Christ as man knew not what kind of tree it was untill he came nigh it Calvin thinks not Improbable yet he grants that Christ might on purpose go unto it though he were not ignorant oft the event Concerning the other place viz. Mar. 13. 32. he is more confident and so well might he be the Text being clear and expresse But of that day and houre knoweth no man no not the Angels which are in heaven neither the Son but the Father Some understand it so that Christ did not know it to make it known But thus neither doth the Father know it for he doth not make it known It is therefore to be understood of Christ in respect of his humane nature And so Cyril understands it as Jansenius confesseth though he himself rather likes the other exposition 9. The Marquesse saith that Calvin is not afraid to censure certain words of Christ to be but a weak confutation of what he sought to refute And that he sayes Christ seems here not to reason solidly This is just as if one should charge their Angelical Doctor Aquinas with saying That there seems to be no God and that God seems to be a body Or rather indeed with saying That there is no God and that God is a body For thus is Calvin dealt with commenting upon that Matth. 12. 25 26. Every Kingdome divided against it self c. If Satan cast out Satan c. by way of objection he saith This confutation may seem not very solid and then immediately he answers the objection Thus also in his Commentary upon that Mat. 9. 5. Whether is easier to say c. Christ saith he doth seem not to reason solidly c. Then presently he addes But the answer is easie c. Of this same nature are the five next following passages wherein Calvin is made to say that which as the manner of Expositors is for the better elucidating of that which they have in hand he only brings in as an objection and presently gives answer to it This is a peece of the strangest dealing that ever I met with I do not finde that the Marquesse had these allegations from any as many of the rest I see he had neither can I think him to have been of such an ignoble disposition as wittingly and wilfully so to pervert a mans words and meaning Therefore I suppose it was his immoderate desire to finde any thing in Calvin that might be liable to exception which made him hastily take hold of that which did occur never considering the true sense and meaning of it But to proceed 10. Calvin saith the Marquesse saith that Christ refused and denied as much as lay in him to perform the office of a Mediator It 's true Calvin hath these words but they also are part of an objection For the very next word is Respondeo I answer So that I might have joyned this with