Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	great_a	king_n	monarch_n	1,055	5	9.5526	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94737	Romanism discussed, or, An answer to the nine first articles of H.T. his Manual of controversies. Whereby is manifested, that H.T. hath not (as he pretends) clearly demonstrated the truth of the Roman religion by him falsly called Catholick, by texts of holy scripture, councils of all ages, Fathers of the first five hundred years, common sense, and experience, nor fully answered the principal objections of protestants, whom he unjustly terms sectaries. By John Tombes, B.D. And commended to the world by Mr. Richard Baxter.	Tombes, John, 1603?-1676.	1660 (1660)	Wing T1815; Thomason E1051_1; ESTC R208181	280,496	251

it being in Luke 22. 25. onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have rule over them And that where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not forbid onely tyrannical dominion but also any dominion at all over one another is apparent from many Arguments in the Text. 1. From the occasion which was the petition and contention in opposition to which this answer being made Christ must be conceived to forbid what they sought for else it had not been apposite to the business but they sought not tyrannical dominion but the higher seat and chief dignity and power or as Christ's answer Luke 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates they strove for seniority or priority of order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 24. and Matth. 20. 27. Mark 10. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews that the thing they sought was not Supremacy but onely priority therefore our Lord Christ forbids not onely tyrannical dominion but the higher seat chief dignity and power and the affecting seniority or priority over or before one another 2. From the subjects whose dominion is forbidden who are termed not Tyrants but Kings of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have authority Luke 22. 25. in Matth. 20. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes or Rulers or Leaders of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the great ones in Mark 10 42. yet more diminutively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that seem or are accounted to rule or lead the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their great ones Which terms do plainly shew that these whose dominion was forbidden to the Apostles were the Rulers which were esteemed and accepted by those to whom they were Rulers and had lawfull authority and therefore such rule is forbidden as the best Rulers used among the Nations and not onely tyrannical and meer lording it over one another after their own will 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it may be sometimes meant of meer lordly forcible rule against the will and good of the person ruled yet here it cannot be meant so sith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use dominion at all and to have power at all over one another is forbidden Luke 22. 25. as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have absolute lordly arbitrary forcible dominion 4. This is further confirmed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as well forbidden as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have authority or power as well as to have dominion and that which is expressed by the compound in Matthew and Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the simple in Luke which is used still of rule without abuse 5. In Luke it is forbidden to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word that signifies Benefactours and though to be Benefactours is not forbidden yet it is forbidden to be so called that is to affect that Title which implies one to be under another and to be beholden one to another as persons that could gratifie one another in bestowing favours granting petitions one to another bestowing preferments or refuse which doth imply superiority in some sort and such a dependence one on another as the Apostles were not to have 6. The additional speech of Christ commanding in stead of dominion Matth. 20. 26. 27. Rather Ministery and service shews he would have none among them superiour but all equal 7. Christ's propounding his own Example Matth. 20 28. Mark 10. 45. Luke 22. 27. as that which they were to follow evinceth the same And though it is true he was their Master and Lord John 13. 13. yet both there vers 14 15. and here he propounds himself an Example onely in service 8. He expresseth that which he would have them to be so emphatically that he not onely forbids that which all counted unlawfull to wit tyrannical rule but also requires in those places such a mutual debasement voluntary subjection condescension Ministery yielding to each other as takes away all assuming of so much as was lawfull in others even the taking to themselves priority of order or place precedency seniority affected empire or rule over one another as the words Matth. 20. 26 27. Mark 10. 43 44. Luke 22. 26. do plainly shew 9 This is confirmed by other places upon a like occasion Matth. 18. 1. 2 3 4. Mark 9. 33 34 35. Luke 9. 46 47. in which places Christ resolves them that they should be as a little childe that assumes not empire but is humble and accounts others as equal to him 10. It is further evident from Luke 22. 28 29. 30. that Christ having forbidden Supremacy or superiority in any of them among themselves doth promise them a Kingdom afterwards and that then they should be in his Kingdom and eat and drink at his Table and sit upon twelve Thrones judging the twelve Tribes of Israel in recompense of their abiding with him in his temptations And in very truth if there were no more than the consideration of the present state of Peter and the Apostles their despised and persecuted condition and the future accidents that Christ foretold should befall Peter in particular John 21. 28. and the rest of the Apostles Matth. 24 9. no man could reasonably imagine that Christ should make Peter a visible Monarch to rule the Apostles and the Church scattered over the World he himself being in prison and they also and in so remote places he unknown to them and they to him they having no access or means of access to him nor knowing where to finde him but all judicious men must conceive that this device of Peter's Supremacy over the Apostles and whole Church given by Christ is a meer impudent forgery as was after Constantine's donation to the Bishop of Rome by which wicked means the Popes have usurped the greatest tyranny that ever was in the World Out of all this I gather that Christ intended 1. That there should be no Kingdom Monarchy or Empire in any of the Apostles over the rest or any part of the Church till he came but that their state should be a state of service in preaching the Gospel and laying the foundation of Christianity till his coming 2. That then he onely would be King and they all equals sitting upon twelve Thrones with him and therefore that he would make none of them supreme Monarch over the rest nor Vicar to himself as the Pope doth blasphemously and arrogantly challenge And for that which H. T. saith that Christ expresly mentions a greater and a lesser a superiour and inferiour among them it is frivolously added sith it is plain that what in Luke is vers 26. he that is greater he that is chief is in Matthew 20. 26 27. Mark 10. 43. He that would be great among you he that would be first and that which is in Matth. 20. 26 27. let him be in Mark 10. 43 44. shall be your Minister your servant is in Luke 22. 26. Let him be as the younger as the