Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	devil_n	divide_v	satan_n	2,318	5	9.3446	5	false

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