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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28171	The common principiles of Christian religion clearly proved and singularly improved, or, A practical catechism wherein some of the most concerning-foundations of our faith are solidely laid down, and that doctrine, which is according to godliness, sweetly, yet pungently pressed home and most satisfyingly handled / by that worthy and faithful servant of Jesus Christ, Mr. Hew Binning ...	Binning, Hugh, 1627-1653.; Gillespie, Patrick, 1617-1675.	1667 (1667)	Wing B2927; ESTC R33213	197,041	290

if I may speak so our creation in holynesse and righteousness after his own Image that same hath consulted about the rest of it hath found out this course that one of them shal bee made after mans Image and for this purpose that he may restore again Gods Image unto us O bless this deep invention and happy contrivance of heaven that could never have bred in any breast but in the depths of eternal wisedome and let us abandon forsake our own imaginations and foolish inventions let us become fools in our own eyes that we may become wise Man by seeking to be wise became a fool that was an unhappy invention now it s turned contrary let all men take vvith their folly and desperate vvickedness let not the vain thoughts and dreams of our own vvel-being and sufficiency lodge vvithin us and vve shal be made vvise come to the Fathers vvisdom unto Jesus Christ vvho is that blessed invention of Heaven for our remedy How long shal vain thoughts lodge within you O when will you be washed from them How long shal not your thoughts transcend this temporal and bodily life How long do you imagine to live in sin and die in the Lord to continue in sin and escape wrath Why do you delude your souls with a dream of having interest in the love of God and purchasing his favor by your works These are some of those many inventions man hath sought out Rom. 5. 22. Wherefore as by one man sin entered into the world and death by sin so death past upon all men for that all have sinned THis is a sad subject to speak upon yet it is not more sad then useful though it be unpleasant to hold out a glass to men to see their own vile faces into yet it is profitable yea and so necessary that till once a soul apprehend its broken and desolate condition in the first Adam it can never heartily imbrace and come to the second Adam You have here the woful and dreadful effects and consequents of the first transgression upon all mankind the effect is twofold sin and misery or sin and death the subject is universal in both all men the whole world Behold what a flood of calamity hath entred at a smal cranny by one mans transgression May it not be said of sin in general which the wise man speaks of strife The beginning of sin is as when one lets out water therefore it had been good leaving it off before it had been medled vvith it entred at a smal hole but it hath overflowed a vvhole vvorld since That vvhich first occurs is that all mankind proceeding from Adam by ordinary birth are involved in sin by Adams transgression But that may seem a hard saying that sin and death should flow unto the vvhole posterity vvho had no accession to Adams transgression It vvould seem that every man should die for his own iniquity and that it should reach no further in justice But consider I pray you the relation that Adam stood into and in vvhich he is here holden out as a figure of Christ. Adam the first man vvas a common person representing all mankind in vvhose happiness or misery all should share God contracts vvith him on these terms that his posterities estate should depend on his behavior Now if all mankind vvould have reaped the benefite and advantage of Adams perseverance i●… such an undeserved reward of eternal life vvould have redounded by the free promise unto them all vvhat iniquity is it that they also be sharers in his misery Our stock treasure vvas ventured in this vessel if vve vvere to partake of its gain vvhy not of its loss You see amongst men children have one common lot vvith their parents if the father be fore-faulted the heirs suffer in it are cast out of the inheritance It might appear a surer vvay to have the fortunes of all so to speak depend upon one their happiness assured unto them upon the standing of one then to have every one left unto himself his own vvell-being depending upon his own standing as it is more likely one and that the first one shal not sin then many and especially when that one knew that the weight of all his posterity hung upon him it might have made him very circumspect knowing of how great moment his carriage 〈◊〉 But certainly vve must look a little higher then such reasons there was a glorious purpose of Gods predominant in this else there was no natural necessity of imputing Adams sin to the children not yet born or propagating it to the children He that brought a holy one undefiled out of a Virgin who was defiled could have brought all others clean out of unclean parents but there is a higher counsel about it the Lord would have all men subject to his judgement al men once guilty once in an equal state of misery to illustrate that special grace shewed in Christ the more and demonstrate his power and wrath upon others That which concerns us most is to believe this that sin hath over-spread all and to have the lively impression of this were of more moment to true Religion than many discourses upon it I had rather ye went home not cursing Adam or murmuring against the most High but bemoaning yourselves for your wretched estate then be able to give reasons for the general imputation propagation of sin Ye all see it is therefore you should rather mourn for it then ask why it is There is sin entred into the world by imputation and also by propagation Adams first sin and hainous transgression is charged upon all his posterity and imputed unto them even unto them who have not sinned according to the similitude of Adams transgression that is actually as he did Infants whom you call innocents and indeed so they are in respect of you who are come to age yet they are guilty before God of that sin that ruined all Now that you may know what you are and what little reason you have to be pleased with your selves and absolve your selves as ye do I shal unbowel that iniquity unto you First there was in it an open banner displayed against God When the soveraign Lord had enjoyned his 〈◊〉 ●…uch a testimony of his homage and loyalty and that so easie to be performed and such as not a whit could ●…ba e from his happiness what open rebellion was it to refuse it It was a casting off the Soveraign dominion of God than which nothing can be more hainous as if the clay should refuse to serve the Potters pleasure and therefore it is eminently and signally styled disobedience as having nothing in it but the pure naked nature of disobedience no difficulty to excuse it for it was most easie no pleasure to plead for it for there were as good fruit beside a world of them No necessity to extenuate it so that you can see nothing in it but

THE COMMON PRINCIPILES OF CHRISTIAN RELIGION Clearly proved and singularly improved Or a Practical CATECHISM wherein some of the most concerning-foundations of our Faith are solidely laid down And that Doctrine which is according to Godliness sweetly yet pungently pressed home and most satisfyingly handled By that worthy and faithfull Servant of Iesus Christ Mr. Hew Binning late Minister of the Gospel at Goven The 5. Impression carefully corrected amended 1 Tim. 4. 6. If thou put the brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ nourished up in the Word of faith and of good Doctrine whereunto thou hast attained Heb. 5. 12. For when for the time ye ought to be Teachers ye have need that one teach you again which be the first Principles of the Oracles of God 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Joh. 17. 3. And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Printed by R. S. Printer to the Town of Glasgow 1666. TO THE READER Christian Reader THe holie and learned Author of this little Book having out-run his years hastned to a maturity before the ordinary season in so much that ripe Summer Fruit was found with him by the first of the Spring for before he had lived twenty five years compleat he had got to be Philologus Philosophus Theologus eximius whereof he gave sutable proofs by his labors having first professed in Philosophy three years with high approbation in the Universitie of Glasgow and thence was translated to the Ministrie of the Gospel in a Congregation adjacent where he laboured in he work of the Gospel near four years leaving an epistle of commendation upon the hearts of his Hearers But as few burning and shining lights have been of long continuance here so he after he had served his own generation by the wil of God and many had rejoiced in his light for a season was quicklie transported to the land of Promise in the 26th year of his age He lived deservedly esteemed beloved and died much lamented by all descerning Christians who knew him And indeed the loss which the Churches of Christ in these parts sustained in his death w●…●…he greater upon a double account First that he was a person fitted with dexteritie to vindicate School divinitie and Practical Theology from the superfluity of vain and fruitless perplexing questions wherewith latter times have corrupted both and 〈◊〉 it upon his spirit in all his way to reduce that native Gospel-simplicitis which in most parts of the world where literature is in esteem and where the Gospel is preached is almost exiled from the School and from the Pulpit a specimen whereof the judicious Reader may find in this little Treatis Besides ●…e was a person of eminent moderation and sobrietie of spirit a rare grace in this generation whose heart was much drawn forth in the study of healing wayes and condeseensions of love among Brethren one who longed for the recovering of the Humanity of Christianity which hath been well near lost in the bitter divisions of these times and the animosities which have followed therupon That which gave the rise to the publishing of this part of his manuscripts was partly the longing of many who knew him after some fruit of his labours for the use of the Church and partly the exceeding great usefulness of the Treatise wherein I am bold to say that some fundamentals of the Christian Religion great Mysteries of Faith are handled with the greatest Gospel-simplicity most dexterious plainness are brought down to the meanest capacitie and vulgar understanding with abundant evidence of a great height and reach of usefull knowledge in the Author Who had he lived to have perfected the explication of the grounds of Religion in this manner as he intended in his opening the Catechisme unto his particular Congregation he had been upon this single account famous in the Churches of Christ But now by this imperfect opus post humum thou are left to judge ex ungue leonem The Authors Method was his peculiar gift who being no stranger to the Rules of Art knew well how to make his method subserve the matter which he handled for though he tell not alwayes that his discourse hath so many parts thou mayst not think it wants method it being maximum artis celare artem that the same spirit which enabled him to conceive communicate to others these sweet mysteries of Salvation may help thee with profite to read and peruse them is the desire of him who is Thine in the service of the Gospel PATRICK GILLESPIE THE CONTENTS SERMON I. Rom. 11. 36. Of him and through him c. 1 Cor. 10 31. Of the chief End of Man THe Fundamentals of Religion necessary to be pondered and imprinted into the soul. Page 1. Our chief end first to be considered p. 2 God is independent and self-sufficient but the most perfect of the Creatures are from another as their first cause and for another as their last end p. 3 Self-seeking in Creatures monsterous p. 4 What self-seeking in God is ibid. Man is in a peculiar way for God p. 5 Sin hath exautorated Man ibid. What it is to glorifie God and how Gods glorifying of us and our glorifying of him differs p. 6 7 How proper it is for man to praise God p. 8 Whether we can alwayes have an express particular thought of God and his glory in every action p. 9 Man is come short of all he was created for ibid. Glorifying of God the end of Mans second Creation p. 10 We are to consider for what purpose we were made p. 11 Believing the most compendious way of glorifying God ib. p. 12. SERMON II. Psal. 73. 24 25. c. 1 Joh. 1. 3. Joh. 17. 21 22. Union and Communion with God the principall end and great design of the Gospel GODS glory and mans happiness inseparably linked together p. 13 Mans dignity above the rest of the creatures p. 14 A twofold Union betwixt God and Adam whence communion with him flowed p. 14 15 The Fall hath broken off Communion with him by dissolving the Union p. 16 Christ the repairer of the breach betwixt God and man p. 17 18. There is neither full seeing of God nor full enjoying of him here p. 19 The Union of a believing soul with God is a great depth p. 20 Love an uniting and transforming thing ibid. Christ's Union with the Father is the foundation of our Union with God and among ourselves not simply that Union of Essence between the Father and the Son but the Union of God with Christ as Mediator p. 21 How should an Union and Communion with God draw forth our souls in desires after such a blessedness p. 22 The enjoyment of God the scope and design which few drive ibid. He who ingages

and glory to his ever glorious Name for whom are all things There is none but they will allow God some government in the world Some would have him as a King commanding and doing all by Deputies and Substitutes Some would have his influence generall like the Suns upon sublunary things but how shallow are all mens thoughts in regard of that which is God has prepared indeed his Throne in heaven that is true that his glory doth manifest it self in some strange and majestick manner above but he whole tenour of Scripture shews that he is not shut up in heaven but that he immediatly cares for governs disposes all things in the world for his kingdome is over all It is the weaknesse of Kings not their glory that they have need of Deputies it is his glory not basenesse to look to the meanest of their creatures it is a poor resemblance empty shadow that Kings have of him He rules in the Kingdomes of men to him belongs the dominion the glory he deserves the name of a King whose beck Heaven earth obeyes Can a King command that the Sea flow not Can a Parliament act and ordain that the Sun rise not or will these obey them Yet at his decree and command the Sun is dark the Sea stands still the Mountains tremble at thy rebuke the Seafled Alas What do we mean that we look upon creatures act our selves as if we were independent in our being and moving How many things fall out you call them casuall attribute them to Fortune How many things do the World gaze upon think upon and discourse upon and yet not one thought one word of God all the time What more contingent than the falling of a sparrow on the grōnd And yet even that is not unexpected to him but it flows from his will counsel What lesse taken notice of or know than the hairs of your head yet these are particularly numbred by him and so no power in the World can add to them or diminish from them without his counsell O what would the belief of this do to raise our hearts to sutable thoghts of God above the creatures to encrease the fear faith and love of God and to abate from our fear of men our vain and unprofitable cares and perplexities How would you look upon the affairs of men the counsels contrivances endeavours successes of men when they are turning upside down and plotting the ruine of his people establishing themselves alone in the earth What would you think of all these revolutions at this time Many souls are astonished at them and stand gazing at what is done and to be done and this is the very language of your spirits and wayes The Lord hath forsaken the earth the Lord seeth not this is the language of our Parliaments and people they do imagine that they are doing their own businesse and making all sure for themselves But O what would a soul think that could escape above them all and arise up to the first wheele of present motions A soul that did stand upon the exaled Tower of the Word of God and looked off it by the prospect of faith would presently discover the circle in which all these wandrings and changes are confined and see Men States Armies Nations and all of them doing nothing but turning about in a round as horse in a Mill from Gods eternall purpose by his Almighty Power to his unspeakeable glory you might behold all these extravagant motions of the creatures inclosed within those limits that they must begin here and end here though themselves are so beastly that they neither know of whom nor for whom their counsels and actions are Certainly Satan cannot break without this compasse to serve his own humour principalities and powers cannot do it if they will not glorifie him he shal glorifie himself by them and upon them Gen. 2. 17. In that day thou eatest thou snalt die the death Gen. 1. 26. Let us make man according to our image THe state wherein man was created at first you heard was exceeding good all things very good and he best of all the choisest externall visible peece of Gods workmanship made according to the most excellent pattern after our Image though it be a double misery to be once happy yet seeing the knowledge of our misery is by the grace of God made the entry to a new happinesse it is most necessary to take a view of what man once was that we may be more sensible of what he now is You may take up this Image and likenesse in three branches First there was a sweet conformity of the soul in its understanding will and affections unto Gods holinesse light A beautifull light in the mind dirived from that fountain-light by which Adam did exactly know both divine and naturall things What a great difference doth yet appear between a learned man and an ignorant rude person though it be but in relation to naturall things the one is but like a beast in comparison of the other O how much more was there between Adams knowledge and that of the most learned The highest advancement of Art and Industry in this life reaches no further then to a learned ignorance of the mysteries in the works of God and yet there is a wonderfull satisfaction to the mind in it But how much sweet complacency hath Adam had whose heart was so enlarged as to know both thing higher and lower their natures properties vertues and severall operations No doubt could trouble him no difficulty vex him no controversie or question perplex him but above all The knowledge of that glorious eternall Being that gave him a being and iniused such a spirit into him the beholding of such infinite treasures of wisdome and goodness power in him what an amiable and refreshfull sight would it be when there was no cloud of sin and ignorance to interpose and eclipse the full enjoyment of that increated light When the Aspect of the Sun makes the Moon so glorious beautifull What may you conceive of Adams soul framed with a capacity to receive light immediatly from Gods countenance How fair and beautifull would that soul be until the dark cloud of sin did interpose it self Then consider what a beautifull rectitude and uprightnesse what a comely order and subordination would ensue upon this light and make his will and affections wonderfull good Eccl. 7. 29. God made man upright There was no throw or crack in all all the powers of the sou bending upright towards that fountain of all gooness now the soul is crooked bends downward towards those base earthly things that is the abasement of the soul then it looked upright towards God had no appetite no delight but in him and his fulnesse and had the Moon or changeable World under its feet there was a beauty of holynesse and righteousnesse which were the colours that did perfect