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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	house_n	king_n	lord_n	6,100	4	3.9503	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17384	A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.	Byfield, Nicholas, 1579-1622.; Gouge, William, 1578-1653.	1623 (1623)	STC 4211; ESTC S107078	497,216	958

similitude that Christ is laid as the Mason laies the chief corner stone in the earth For it imports First The diuine nature of Christ that he was before he was incarnate as the corner-stone was before it was laid for a foundation Christ descended from heauen Eph. 4.7 9. Secondly The vnchangeablenes of Gods ordinances concerning the giuing of Christ. Hee hath laid him as a foundation that hee would not haue taken vp againe Thirdly the hiding of the glory of Christ and of his life He is of singular vse to the church and the Frame of God's work appeareth in his members but Christ himself is hid with God Col. 3.3 He is like the stone hidden in the earth hee is buried in the ground and therefore wee should be the more patient if our life be hid also with God Fourthly it may be by this tearm the mystery of the birth and conception of Christ is intimated God digged the ground of our natures in the womb of Christ that hee might lay Christ there c. Fiftly so it may likewise import the sanctification of the humane nature of Christ who was qualified as the stone is squared when it is laied down Thus of the manner The place follows In Sion Sion for certain was a Fort of the Iebusites built on a hill close to Ierusalem which was taken by Dauid and called the City of Dauid 2. Sam. 5 7 the Temple being afterwards built heer The Church of the Iewes was cald Sion because heer they assembled and so afterwards it was the title giuen to the Church of God both of Iewes and Gentiles that agree in one faith and true Religion Zach. 10.11 And in especiall by Sion is meant the place of the assembly of the Saints the Sanctuary In the twelfth to the Hebrews verse 22. it is thought to signifie the saints in heauen euen the Congregation of the first-born In this place it must needs mean the Christian Church in which GOD built the new world laying the foundation in Christ incarnate which began in Ierusalem euen at Sion in the Letter Now when the Lord cals his Church by this name of Sion it is to import diuers things partly to tell vs what we were by nature and partly to tell vs what we are by his grace and fauour By nature what were our assemblies but Forts of Iebusites in which multitudes of Iocusts swarmed we were Canaanites enemies to God and all true religion we were the halt and the blind mentioned Mic. 4.6 7 alluding to that in 2. Sam. 5.6 7. But being conquered by Dauid our King euen Christ the Sonne of Dauid we are new fortified for his vse and our estate is fitly resembled by Sion 1. The Church is like Mount Sion for visibility Christians are like a City on a hill they are such as all sorts of men easily take notice of not that the men of the world are in loue with Christians but many times out of the hatred of the truth set they eies and thoughts vpon them Matthew 5 c. Secondly the godly are like Mount Sion for vnremoueablenesse they that trust in the Lord are like a mountain men may as soon remooue a mountain as remoue them from God and happinesse in God Psal. 126.1 Thirdly the Church is like Sion in respect of Gods habitation there God dwels there hee keeps house there and in the assemblies thereof he feeds his people The Sanctuary is Gods foddering place it is the City of God the mountain of his holinesse the City of the great King the City of the Lord of Hostes God shines there Psalm 48.1 2 8. Psalm 50.2 He is known there familiarly because his dwelling place is there Psalm 76.1 2. He hath chosen his Church out of all the world it is the place only which he hath desired it is his rest for euer Psalm 132.73 14 15. It is the place of the Name of the Lord of hosts Esay 18.7 As Dauid by an excellency reckoned Sion to bee his City of residence so God doth account of the Church as all he hath as it were in the world Fourthly it may be that the Church is resembled to Sion for the littlenesse of it in comparison of the world euen in Sion that is so much despised will God lay his corner-stone Fiftly but the principall thing heer intended is To signifie to vs that God loues his Church aboue all the world and that he will giue Christ to none but to the Church Out of Sion there can be no saluation and in Sion there is all happinesse to be had The consideration heerof may serue vs for many vses Vses First we should hence inform our selues concerning the excellency of the Church of God aboue all other Assemblies of men in the world Wee should learn to think of the Assemblies of Christians as the Sion of God shee is the Mountain of his holinesse the ioy of the whole earth Psal. 48.1 2. the perfection of beauty where God shines more than in all the world besides Psal. 50.2 The Moon may be confounded and the Sunne ashamed when the Lord is pleased to shew himself to raign in Sion and before his Ancients gloriously Isaiah 24.23 yea the Church of God is an eternall excellency Isaiah 60.15 wheras all other glories will vanish And besides we should hence be informed concerning the necessitie of obtaining saluation in the Church For this text shewes vs that Christ is no where laid but in Sion and can no where be found but in the true Church In Sion onely hath God placed saluation for Israel his glorie Onely the godly are Gods Israel Onely in Israel doth God glorie and onely in Sion can Gods Israel finde saluation Isaiah 46. vlt. Secondly Hence wee should especially bee moued to an effectuall care to make it so since that wee are in the true Church and that we are true members of Sion and withall wee should striue aboue all things to procure for our selues the ordinances of God in Sion It is said of the godly distressed for want of meanes that going they went and weeping they did goe to seek the Lord in Sion with their faces thitherward and with a resolution to bind themselues by couenant to the Lord to bee any thing hee would haue them to be onely if they might finde fauor in his eies heerein Ierem. 50.5 Quest. Now if you aske mee how the true members of Sion may bee knowne Ans. I answer first generally that all that are in Sion are not of Sion and further that wee must not iudge of true Christians by their number For God many times takes one of a Tribe or one of a City and two of a Tribe to bring them to Sion Ierem. 3.14 But yet to answer more directly Thou must be a new creature or thou art no member of Gods true Sion For of euerie one in Sion it must bee said Hee was borne there Psal. 86.5 The gates of Sion are to bee opened onely that

a righteous nation may enter in Esay 26.1 2. Men may deceiue themselues but God will not be deceiued For he hath his fire in Sion and furnace in Ierusalem Hee will try euery man and make his count onely by righteousnes Esay 31.9 Rom. 9. and therefore the sinners in Sion haue reason to be afraid Esay 35.14 And if yet wee would haue signes more particular wee may trie our selues by these that follow First Sion is a Virgin and all the Godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his loue is vndefiled towards Christ Hee is not enamored with other things Hee will haue no other God but one Hee accounts all things but drosse and dung in comparison of Christ Hee harbours no beloued sinne but denieth the inticements of it with detestation and griefe that hee should euer be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourn in Sion that are farre from making a mock of sinne The Lord himselfe is their witnes that their hearts are heauie by reason of their sinnes and they knowe no griefe like to the grief for their sinnes Esay 61.2 Thirdly thou maist knowe thy estate by thy subiection to Christ and his ordinances For God hath set his King in Sion Now if thy Soueraigne bee in Heauen and thou canst bee willing to be ruled by his ordinances this will bee a comfortable testimonie to thee as contrariwise if thou dislike his gouernment and wouldst faine cast his yoake from thee so as this man may not rule ouer thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second vse Thirdly wee should bee carefull to celebrate the praises of God yea and therefore carefull for all the goodnes he shewes vnto vs in Sion Praise should waite for him The Lord is great and greatly to bee praised in Sion the Cittie of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serue the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnes Psal. 134. the whole Psalme Come say the godly Ierem. 31.10 let vs declare the worke of the Lord in Sion c. Fourthly since Sion is the place where the Lord keepes house and giues entertainment to all his followers wee should call one vpon another to goe vp to the Lord in Sion wee should run thither to the bountifulnes of the Lord and in all our wants shew our selues instructed in this point by making our recourse vnto Sion as the place where God is pleased most readily to declare his shining mercies Ierem. 31.6 12. Fiftly we should be stirred vp to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the saluation of Israel were come out of Sion Psal. 14.1 For Sions sake wee should not hould our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build vp the walls of Ierusalem Psal. 51.20 Sixtly we should especially be greeued if we see that Sion prospers not Of all iudgements we should most lament the desolation of Sion The whole booke of Lamentations is spent vpon this subiect Wee should hang our harpes vpon the willowes if we remember that Sion lieth waste and there be none to build her vp Psal. 137. Seuenthly the especiall vse should be for consolation If the Lord doe vs good in Sion wee should account it a maruelous felicitie if the lord admit vs to be members of the true Church in places where Gods work prospers The Lord giues this promise in Esay to comfort them against all the miseries were outwardly to fall vpon them This work should make amends for all other troubles If God build vs vp in spirituall things hee giues vs double for all outward crosses we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth when we know our interest in Sion wee should liue without feare yea euerlasting ioy should bee vpon our heads and sorrow mourning should flee away Esay 31.10 and the rather if wee consider the prerogatiues of Sion aboue all the world besides for First the Lord dwells there It is the Palace of his residence on earth as hath beene shewed before Secondly the fauor of God shines there Hee delightes in his people and ioyes in all the members of Sion He reioiceth ouer them with ioy Zeph. 3.15 16 17. Psal. 86.2 Thirdly in Sion we are loosed from our fetters and bonds It is a place where the Captiues goe free The Lord turnes back the captiuitie of his people Psal. 14.7 Fourthly in her Palaces God is knowne for a refuge in all distresses Psal. 48.3 There is wonderfull safetie there The Lord doth mightily preserue and defend his people wee are safe if wee be members of the true Church and haue true grace the greatest aduersaries labour in vaine and seeking see and maruell and haste away Psal. 48.11 12. They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Vpon euery place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controuersies of Sion and his day of Vengance Esay 34.8 Fiftly the Lawe comes out of Sion and the word of the Lord from Ierusalem There we haue directions for our life and for eternall life Esay 2.3 It is Gods foddering place there hee giues vs shepheards to feed vs Ierem. 3.14 Sixtly the inhabitants of Sion haue all remission of sinnes and the healing of their infirmities as the Prophet shews in these words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall bee forgiuen their iniquitie Esay 33.24 Seuenthly all the good newes is there to bee had we are naturally Athenians we loue to tell and heare newes if we were spiritually so Oh! how would we reioice in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41 27. and 52.7 c. Eightthly If the Lord bee displeased with Sion yet it is but for a moment hee will returne in euerlasting compassion It is a sure thing The Lord will yet haue mercy vpon Sion Psal. 102.14 Hee will againe comfort Sion and make his wildernes like Eden and his Desart like the garden of the Lord Esay 51.3 Lastly and specially we should reioice in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Esay 59.20 Yea saluation only comes out of Sion Psal. 14.7 In Sion onely hath God placed saluation for Israel his glory Esay 46. vlt. And therefore we should labour to walk worthie of so great mercies of God and liue with all contentment whatsoeuer our

whole world is their kingdome in which they raigne they are heirs of the world Rom. 4. and so our Sauiour saith They inherit the earth Matthew 5. Fourthly their owne hearts are as a large Kingdom in which they sit and raign gouerning and ruling ouer the innumerable thoughts of their mindes and affections and passions of their harts among which they doo iustice by daily subduing their vnruly passions and wicked thoughts which like so many Rebels exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor as also by promoting the weal of all those sauing graces which are placed in their hearts nourishing and lifting vp all good thoughts and cherishing all holy desires and good affections conscience beeing by commission the chief Iudge for their affairs of this whole Kingdome Fiftly it is something royal and which proues them to be Kings they haue a regall supremacy A King is he that iudgeth all and is iudged of none such a one also is euery spirituall man said to be 1. Cor. 2. vlt. Sixtly they prooue themselues Kings by the many conquests they make ouer the world and Satan sometimes in lesser skirmishes somtimes in some main and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely belowe the magnificence and honour of an earthly kingdome c. Sol. GOD hath done more for the naturall man or for the nature of men for prouiding means for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appear by diuers differences For First none but great men and of great means can attain to the Kingdome of this world but heer the poor may haue a Kingdome as well as the rich Blessed are the poor in spirit for theirs is the Kingdome of heauen Secondly while the father liues the little childe cannot raign whereas in this Kingdom little-ones attain to the Kingdome and safely hold it Mat. 18. Thirdly this kingdome is of heauen whereas the others are onely of the earth Fourthly these Kings are all iust there is none vnrighteous can possesse these thrones They are all washed iustified and sanctified There is not a drunkard a railer a buggerer an adulterer a murtherer or any the like amongst them which is no priuiledge belonging to the kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obscure in the world but they raign in righteousnes in peace none like them Heb. 7. Fiftly the godly haue receiued a kingdome that cannot be shaken Their kingdom is an euerlasting kingdome Heb. 12.28 But all the kingdomes of the world may be and haue beene shaken and will be ruined and end whereas the godly that set out in soueraignty ouer lesser dominions and with lesse pompe yet increase so fast till at length they attain the most glorious Kingdom in the new heauens and new earth The vse of all this may be diuers First for singular comfort to the godly what account soeuer the world makes of them yet heere they see what God hath ordained them vnto It matters not for the worlds neglect of them for Gods Kingdom comes not by obseruation and in particular it should comfort them in two causes First in matter of seruice when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they haue receiued power authority as Kings and therefore no rebellious conuersation can so exalt it selfe but it may be subdued The oyle of God is vpon them and what can the greatest Rebels doe against the power of the King But secondly withall heere is terror to wicked men For this is the priuiledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so both sorts of wicked men For not onely openly profane men are to be smitten with this terror but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are vpon a stage they speake of the words or the words of Kings but are not indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people euen so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdom of God is tried not by words but by the power of it 1. Cor. 4.20 And withall vnruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they raigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed raigne Why bearest thou the name of a King and canst not rule thy passions Thirdly diuers vses for instructions may bee hence gathered for First we should hence learne to honour poore Christians They are spirituall Kings as well as the Kings of the earth and wee knowe what a stirre wee would make to entertaine the Kings of this world Iam. 2.5 Secondly wee should hence bee stirred vp in desire after this Kingdome to pray for it that it may come and that God would count vs worthy of such a Kingdom Math. 6. 2. Thes. 1.5 and to this end wee should looke to two things First that we seeke this kingdome first aboue all other things Mat. 6. Secondly that we should refuse no paines nor handship for the entertainment of true godlines This Kingdom of heauen should suffer violence and the violent only will take it by force It is an easy thing for Iohn to be a partner in the patience of the bretheren when he is a partner with them in the Kingdom of Iesus Christ Reuel 1.9 It is no great thing men can suffer if wee consider it is for a Kingdome and the want of outward things should the lesse trouble vs if God make vs so rich in spirituall things Thirdly wee should hence especially learne to liue in this world like Kings and this Christians should shew First by declaring their conquest ouer the passions and desires of their owne hearts It is a royall quality in a Christian to bee able to shew all meeknes of minde and temper and sobriety in being able to deny vnto himselfe what may not bee had without sinne or offence Hee that winnes the conquest ouer his owne heart is greater then hee that winnes a City Secondly putting on the Lord Iesus The righteousnes of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnes is both the imputed righteousnes of Christ as also the inherent vertues of Christ. Thirdly by seruing the publick Kings are the common treasure of the subiects

family is the society of diuers men dwelling together in one house for preseruation and happines Where three things are to bee explicated First what are the persons that take vpon them to constitute this society Secondly what is the difference between this society and their humane societies Thirdly what is the end of this society First the persons that constitute a family or families society are to bee considered either as the family is perfect or vnperfect 1. A perfect family consists of a triple society first the one between man and wife secondly the other betweene parents and children thirdly and the third between Master and seruants 2. The vnperfect is when any of these societies are wanting as when there are not either children or seruants or wiues or husbands in it The Apostels directions heere do forme onely an vnperfect family For hee giues not directions about parents and children Secondly the difference of this society from others is in those words dwelling together in one house For thereby is imported that this is the first society of all others and the foundation of all the rest For a City comprehends many families a Country many citties a Monarchy many nations and the world many Monarchies Thirdly the end of a fraternity is preseruation and happines and so to speak distinctly there are three things requisite to make this society happy and to preserue it so namely first commodity secondly delight and thirdly Religion Vnto commodity is requisite possession of goods and the mutuall lawfull labour of the persons in the family vnto delight is requisite quietnes and loue vnto Religion is required the constant and right seruing of God If commodity bee wanting the family cannot bee at all If delight bee wanting it cannot bee well and if religion bee wanting it cannot bee for euer Thus of a family in generall and two things may be in generall noted from the Apostles charge about the family First that God himselfe doth bind all sorts of persons as strictly to the good behauiour in their owne houses or towards one another as hee doth toward those in his house Secondly that the conscience is bound immediately from God to nourish all good duties And this is so proued by the fift Commandement and Pro. 14.13 with many other places of Scripture There may be diuers reasons assigned why God giues Commandement to binde vs to domesticall duties First from his owne right For though there be many Administrators as of a Church a Common-wealth a Family c. yet there is but one Lord God is the Head of this society as well as of any other 1. Cor. 12. Secondly because this is the first society God brought into the world and therefore hee would haue it honoured and carefully preserued to the end of the world The first society in Paradise was this and Religion was professed for many hundred yeers by this society onely euen till the people came out of Aegypt Thirdly because the persons we liue withall in the family are the neerest companions of our liues and therefore wee should liue with all due respect one of another Fourthly because the family is the Seminarie both of Church and Common-wealth Fiftly because the family is the most vsual place for vs to practise our Religion in what wee learne at Church is for the most part to be practised at home Many haue little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the liues of many men made vncomfortable by disordred seruants wicked children idle froward vicious wiues God gaue the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Vse The vse should be therefore to teach Christians in their seuerall places in the family to make conscience of their dealing both to knowe it and to doo it as euer they would haue God to come to them and dwell with them Psalm 101.2 and as they desire to bee no hypocrites in Religion for such as make no conscience of dooing their duties in the family whether themselues wiues seruants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walk not in a perfect way Psalm 101.2 And besides till domesticall disorders be redressed the family will neuer be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either only or first or with most words charged about their duties as heer seruants and not masters and seruants and wiues with many words and there may be diuerse reasons assigned of it 1. To preserue order God hath subiected the Inferiours to the Superiours and the Superiour in a family is God's Image the Lord is therfore carefull to preserue his authority The Superiours receiue lawes from God but not from their Inferiours The Inferiours are to learn their dutie without prescribing lawes to their Superiors 2. Because the disorders of Inferiors are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour prouiding for the common good by common instruments If the Master of the family be neuer so godly-wise yet oftentimes the family may bee destroyed by wicked seruants and vicious wiues Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is vnequally yoked as if the Head of the family be an vnbeleeuer and the Members beleeuers disorder in the beleeuers is most extremely scandalous 4. Because if the Head of the family be disordred the orderly behauiour of the Inferiours may bring him into order and winne him both to Religion and good order at home A conuersation with feare in wiues may win their husbands chap. 3.1 2. of this Epistle 5. Because God would heerby shew that the Inferiours must alwaies doo their duties before they look after the duties of Superiors they must be first serued 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnes and loue in their wiues seruants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gain one master than many seruants because such a master may do more good The vse should be therefore to interest the obligation vpon the consciences of wiues seruants and children and euen the more they see that God saith vnto them the more they should be carefull of their duties and euer the more desirous they see the Lord to bee to haue them liue without offence the more abominable they shold account it to dare to offend still and if they haue not masters or husbands they should striue to bee good themselues before they complain of the faults of their Superiours and should think with themselues If