Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	death_n	sin_n	sin_v	3,797	5	9.4651	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30567	The difference between the spots of the godly and of the wicked preached by Mr. Jeremiah Burroughs at Cripple Gate.	Burroughs, Jeremiah, 1599-1646.	1668 (1668)	Wing B6061; ESTC R20303	59,310	123

corruption that reaches to thy heart that is so comes to thy heart as it finds thy heart to close with that distemper and corruption of thine Thirdly When the sickness is an increasing sickness Lev. 13. 8. When the spot spreads then the Priest must say it 's a spot of Leprosie● So when thou hast some distemper and corruption and it increases more and more As it may be thou wert but a little vain thou growest more vain c. Where the diseas● grows more and more upon thee take heed it 's a spot of Leprosie and may prove to b● thy ruine Fourthly A sicknes is then deadly when Nature is overcome with it so as the party is not sensible of his sickness a Man when he lies sick so long as Nature is stri●ing with it there 's good hopes But one that comes to a man in a strong Feaver and asks him how he doth why well I thank God he is not sensible of it O! that makes his wife and all about him turn their heads and fall a weeping It were better he did feel pain So when men through the custom of sin grow sensless of sin that 's a sign that it is unto death perhaps when thou didst first commit sin O thy consience did trouble thee But thou hast used thy self so to it that thou art not sensible of it O it 's a sickness to death and thou art like to dye by it when by use of a sin thou comest to be sensless of it Fifthly When a man in a sickness cannot take any thing that will stay with him So I may say of the sin of wicked men though thy sin doth indanger thy soul yet there 's hope if so be that that that is given thee might stay with thee that is the Word that 's as the Physick for thy soul When some seasonable truth comes and is applyed to thy soul against thy ●●in if thou canst receive in that ingrafted word that 's like to save thy soul But if as soon as ever thou hearest a truth that comes ●ear to thee presently thy heart casts it up and it will not abide with thee at all it is a dangerous sign that thy sickness is a sickness unto death Lastly That 's a sickness to death that when a man doth take that that might help him yet if it doth not work then I say it is dangerous too So it may be you do remember the Word and it doth abide with you a while but there 's no good at all comes of it it works mighty changes upon others but nothing at all upon thee If you come to a physicia in that case and say Sir you did prescribe such or such a thing I but it works not why I wonder saith he I have known it hath wrought upon such men and women that I thought was in as desperate a condition as one could be it wrought upon them I and did recover them So I may say to some that sit under the word their souls are sick and the word works not upon them I but it hath wrought upon others that have been as dangerously sick why it 's an Argument that their sickness was not unto death God did not intend they should die But if thou canst sit under the word and it works not upon thee it 's a sign that thy sickness is unto death Fourthly and Lastly The suitablenes that there is in the sin of one to the nature of those that have their sin in them One mans spot is like the spot of a Leprosie that is his spot is that that is suitable to the disposition of his soul But now the spot of another it 's that that is a spot indeed I but it doth not arise from his natural disposition but meerly an accidental distemper The spot of one rises from the very natural temper of the heart but the spot of theother rises from some accidental distemper that comes to him When a Man or Woman therefore sins and it is suitable to his nature take him when he is most himself I beseech you consider this note for it is as discerning as any If so be that thou be'st most thy self then thou be'st most free for thy sin know that thy sin is that that comes from thy natural distemper and not from any accidental distemper I shall shew you what I intend by this There is Poyson in a Toad and there 's Poyson got into a mans body Now the Poyson that is in the Toad is sutable to the nature of the Toad and therefore the Toad likes well enough of it But now let but a drop of Poyson be in a mans body O it presently makes a great deal of stir and makes him deadly sick why because there 's that got in that is contrary to his nature Here 's the difference between the sin of a wicked man and the sin of a Child of God The wicked man's sin is like Poyson in a Toad that 's suitable to his nature But the sin of a Child of God is like Poyson in a mans stomack that is contrary to his nature when a wicked man sins he sinneth of himself as it 's said of the Devil he is a lyar and when he lies he lyeth of himself it comes from his own nature so is the sin of a wicked man sin is in it's proper Element in him and that 's the reason that wicked men are so unsensible of sin because it is in its proper Element But now the sin of the Child of God is out of his place and that 's the reason that makes him feel it so much Now you will say How may a man make use of this Note to know the nature of his sin There are five or six particulars that I shall name about this First When a Man or Woman is alone in secret that no eye takes notice of them then to examine themselves how doth thy heart stand then when thou art in secret alone thou canst not discern what the temper of thy heart is when thou art in company thou arr most thy self when thou art in secret alone and O what hearts of wickedness are there when thou art alone whereas a godly Man though he may be overcome with sin in Company yet when he is alone his heart is more for God and set against his sin Secondly That may be said to be a mans self that is the First spring of his soul As now the thoughts and affections in the first rise of them how are they how is the guise as I may so say or the temper and disposition of thy thoughts and thine affections in the first rise of them As now you may know what is the proper nature of the Fountain by that that is next to the Spring Perhaps if the Fountain runs a Mile or two off then there may come that that may alter the stream that it may not be of the nature of the Fountain So thou mayest know what thy