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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	see_v	16,095	5	3.5035	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92856	The parable of the prodigal. Containing, The riotous prodigal, or The sinners aversion from God. Returning prodigal, or The penitents conversion to God. Prodigals acceptation, or Favourable entertainment with God. Delivered in divers sermons on Luke 15. from vers. 11. to vers. 24. By that faithfull servant of Jesus Christ Obadiah Sedgwick, B.D. Perfected by himself, and perused by those whom he intrusted with the publishing of his works.	Sedgwick, Obadiah, 1600?-1658.	1660 (1660)	Wing S2378; Thomason E1011; ESTC R203523	357,415	377

a quickning and regenerating Word it carries Christ in it the Author of Life and the Apostle calls it the Ministration of Life And perhaps it hath been so to some poor man and woman and to some of thy children But O how long hast thou heard it how often hast thou come to this Bread of Life to these Waters of Life What! and yet dead in thy sins not yet quickned and made alive Why thou art a reproach to the Gospel and thy sins have not only given death to thy soul but death to the Gospel of Christ the Gospel is made by them a dead Letter it is not so in it self but thou hast made it so And how wilt thou answer God for killing thy soul and killing his Christ and killing his Gospel 2. Many have a name that they live but like the Angel of Many have a name to live and yet are dead the Church of Sardis they are dead Revel 3. 1. Oh Sirs Spiritual life the life of grace is a rare thing and a difficult thing Every man loves his life but few love this life No man hates his own life almost but most men hate this life of grace because it is destructive to this life of sin And many think they have it and others think so too and yet they have it not You know it is one thing to put Flowers upon a dead body and another thing to put life into a dead man It is one thing for the Sun to convey light another thing for the Sun to convey life I might shew you that m●n mistake spiritual life exceedingly Education in a person may lead him far and so may an enlightned and generous Conscience and so may restraining Grace and so may Art and so may the common gifts of the Spirit they may enable a man to strange conceptions and strange affections and strange actions and yet the man may be spiritually dead Not any of these flow from a gracious principle of spiritual life Why common Gifts may lead up the soul far and Education may lead to Duties much and Conscience may awe sin exceedingly and Art or Hypocrisie may counterfeit the very life of Grace as a Stage-player doth a King wonderfully O therefore look to it that you have more than a name of life that you live indeed 3. If you should deceive your selves and when you come to It would be very sad to be deceived in this die you find that you have been dead all your lives and never were spiritually made alive Oh! in what a condition will thy poor trembling soul be To die and see nothing but death I thought there was life in my heart and life in my strong faith and life in my troubles of spirit and life in my obedience but alas I never lived I never enjoyed Christ never enjoyed grace c. 4. If the Lord hath made thee alive from the dead I do not To be alive is cause of great joy know any man living on the earth that hath such cause of joy unspeakable and glorious I will mention but three particulars unto thee 1. Hereby thou mayest be assured of thy interest in the richest mercy and greatest love of God to thy poor soul Read but the Apostle in Ephes 2. 4. But God who is rich in mercy for his great love wherewith he loved us v. 5. even when we were dead in sins hath quickned us 2. Thou mayest palpably discover the tokens and vertues of Jesus Christ upon thy soul the very Effigies of the saving works of Christ that which Paul so longed to know even the power of the death and of the resurrection of Christ Philip. 3. 10. In thy death to Sin and in thy life of Grace doth the power of Christs death and of Christs resurrection appear 3. Thou mayest certainly know that Heaven shall be the place of thy rest hereafter Spiritual life comes from Heaven and bends to Heaven and shall bring to Heaven It prepares for Heaven and it is a part of Heaven and it shall be perfected and filled up in Heaven O what things are these who would miss of these For Christs sake search throughly whether you be made alive Now me thinks I hear some soul secretly longing to know how it may be cleared un●o it That God hath quickned it from the Signs of spiritual life dead That as it was once dead yet it is now alive Sol. There are many things which may clearly declare it for indeed life is such an active thing especially spiritual life that it may easily appear sometimes or other to him who hath it 1. If sin be alive then thou art still dead and if sin be dead thou art certainly alive I will open both these par●s 1. If sin be alive then the man is dead for it is impossible that the If sin be alive the man is dead same man should be alive and dead under the same consideration Spiritual Life and spiritual Death are incompatible at the same time in the same subject And therefore if sin be alive questionless you are spiritually dead Now there are four things which manifest sin to be alive in any mans soul 1. The flaming bents and in●atiable desires of the heart after things forbidden in the Word Ephes 4. 19. we read of sin with greediness 2. The universal and easie authority law or command that it hath over the soul and body that it can use them in the service of lusts when and as it pleaseth Ephes 2. 2 3. 3. The joyfull contentation and satisfaction which the heart takes in evil things as we do in meat and drink 4. The customary trade and course of our life in sinfull ways a walking in them a living in them O if these be yet found in thee sin is alive still and thou art dead still 2. But if sin be dead thou art certainly alive If sin be dead thou art alive I confess sin may be restrained and a man not alive and sin may be troublesome in some respects and a man not yet alive But if it be dead the man is spiritually alive for sin in thee can never come to be dead but by spiritual life Now sin is dead in thee if thou canst find two things 1. If it hath lost thy affections If love to sin be gone and hatred of sin be come if delight in sin be quenched and sorrow for sin be implanted Oh Sirs the love of sin is the life of sin and if the hatred of sin doth live then the love of sin is dead 2. If it hath lost its Authority its free and uncontrolled power although it molests still and tempts still yet it rules not thou art not a slave to it and subject to it thou wilt not serve it obey it any longer If thou hast Christ for thy Lord the Law of Christ for thy Rule and Sin for thy Enemy thou art alive 2. A second sign of spiritual life is a spiritual sense

are but stolen waters and at the best but for a season they will end bitterly and on the contrary That Repentance from sin makes way for the most precious fountains of the most living comforts that it enables a man for a nearer conjunction with the truest happiness and fulness of most infinite goodness and lets in to such pleasures and joyes which pass all understanding c. Now the soul is reduced to a right judgment and begins to contemn those false vain deluding temptations by sin and is carried off to another course or way which will afford the real solid superlative advantages in happiness and comfort c. 2. This Comparison will win our love and affection to a Converted and penitent condition It is true that as long as the heart loves This wins our love to a converted condition sin it will never leave it for love is an iron clasp a strengthning quality a strong and tenacious quality but if a mans love be changed then his sinfull wayes will quickly be changed for that way doth the heart and life go that love do●h go they are not out who say that Amor is Radix actionum as well as Passionum Now by a right comparison of estates there will appear in a converted and penitent condition the sole and sufficient causes of Love viz. Good and the best good and only good and most proper and sutable good all which is apt to draw love and consequently Repentance for as much as Conversion from sin begins in love to God 3. This comparing of estates in the wofulness of the one and This occasionally stirs up the beat to fly to God by Prayer and in the use of meanes in the happiness of the other that the one is death and the other is life as Moses propounds it to the Israelites occasionally stirs up the heart to fly unto God by prayer and in the use of other means for grace and ability to leave the paths of death and to walk in the wayes of life for naturally men do affect life and happiness and are afraid of death and misery The first Use which I would make of this shall be for Information Use For information Of the cause why many are yet in their sins You here see the Cause why many are yet in their sins that they repent not though we preach though God punisheth though man counsels Surely they never yet did search their hearts and wayes they never did consider of what they have done they are like the Laodiceans who thought themselves to be rich and increased and to stand in need of nothing but they never yet saw their blindness nakedness and extreme poverty and misery There are many duties unto which men will be perswaded as to hear the Word receive the Sacrament give some Almes say some Prayers and now and then to confer of some good but of all the duties which do so nearly concern them they are hardly perswaded to this viz. to consider of their sins 't is true they will confess That all men are sinners and themselves too but as some do with their debts they care not to see and view them so many with their spiritual estates they have no mind to search into them to look them over to meditate of the Vileness of them Consider these things 1. That this inconsideration leaves many a sin already committed upon a sad account God doth consider Considerations to such as doe not Consider their wayes them though we will not they are in his book and before his eye though we will not think and look on them 2. That it ripens sin exceedingly The heart which will not consider of past will break out into sin future it will be high in sinning if negligent in considering he will venture deeply who knows not the nature nor the merit of sinning 3. All the work of Repentance will lye flat and dead Why where can be that brokenness of heart that filial lamentation for sinning that remorse of spirit that indignation that detestation of it that resolution against it that watchfulness and fear until by a sound consideration we come to see the vileness and miserableness of sinning c. He who thinks his way right will not turn aside and that man who knows no better will never leave or change a bad course 4. You advantage Temptations exceedingly You are under the edge and power of them all for you see nothing to hinder you the motions to sin will pass without any contradiction for you know not the evil nor misery of being impenitent Great sins will seem but little little will seem none how easie is he to sin who considers not the great evil in sin 5. All the edge of the Ordinances is blunted and dulled by inconsideration they are but water on the Tiles which passe away For what are Threatnings against sin what operation have they on us to make us tremble and humble our hearts whiles we hear them as Pieces discharged at others not at our selves And so what force have the Precepts for new Obedience or the Promises for much mercy to the Penitent until we see that we are the men as Nathan said to David whom all this concerns 6. You will never prize Christ aright nor the love of God in giving of Christ nor will you ever seek him to purpose with hungrings and thirstings until you do seriously consider of your sinful estates A man if whole will not seek to the Physician and if he hath but a scratch will not send to the Chyrurgion No sense or slight sense of sin hath no influence on ou● affections but let a man sadly view and find out that he is bad indeed out with God ready for Hell must perish for sin this man will cry out Is there no Balm in Gilead is there no hope for us sinners He will enquire for a Saviour and when he knows him he will with tears beseech him O the hope of Israel and the Saviour thereof in the time of Trouble Master have mercy on me or else I perish if thou canst do any thing save me 7. You will never come to any true setledness nor grounded assurance of peace with God nor in your own Consciences until you do throughly consider of your sinful conditions and estates For how know you whether you be good or bad in Covenant or out of Covenant with God that he will save you or condemn you what shall become of you when you die Untill you by solid Consideration find out the vileness and miserableness of your sinful condition out of which you must indeed be translated if ever you would be saved or know assuredly that you shall be saved 8. You will not know how to make special requests unto God For you know not the nature nor danger of that pride of that hypocrisie of that uncleanness of that envy and malice c. which are in you When we do not know what our selves

to make a dead man to live 6. That true Conversion is a very great and conspicuous alteration No change is like that from death to life 7. That true Conversion is an inward or a soul-alteration not of cloaths or painting It is the putting of life into a dead man 8. That a sinner contributes nothing at all towards his Conversion but Conversion of a sinner is the sole work of a God for it is God only who can quicken the dead no dead man can make himself alive 9. That the Lord takes notice of every condition of man of the Prodigals former condition he was dead and of his present condition but he is alive again 10. That the Lord doth own every converted person as a Father owns a Son This my Son 1. That an impenitent or unconverted man is a dead man This Doct. 1. An unconverted man is a dead man my Son was dead The sinner is in Scripture sometimes stiled A fallen man Hos 14. 1. Thou hast fallen by thine iniquity Yea but this fall is a deadly fall not like Eutychu's Fall Acts 20. 29. in whom yet there was life vers 10. But like Ahaziah's Fall which was deadly to him 2 Kings 1. 4. A diseased man Isa 1. 6. From the sole of the soot even to the head there is no soundness but this disease is a deadly disease and therefore sin is called the Plague of the heart 1 Kings 8. No disease is so deadly as the Plague and no Plague is so deadly as the Plague in the heart A wounded man Luk. 10. 30. A certain man fell among Theeves who wo●nded him But this wound is a deadly wound like that which the King of Babilon gave to Pharaoh which made him groan with the groanings of a deadly wounded man Ezek. 30. 24. An inthralled man 2 Pet. 2. 19. Of whom a man is overcome of the same he is brought in Bondage But this Bondage is a deadly Bondage whether of sin unto death saith the Apostle of the servants of sin Rom. 6. 16. A dead man and this is the highest unless you say a damned man frequently doth the Scripture Phrase this way Psalm 106. 28. They did eat the sacri●ices of the dead because offered to dead Idols and by dead Idolaters Prov. 21. 16. The man that wandreth out of the way of understanding shall remain in the Congregation of the dead .i. of the ungodly wicked impenitent The Ephesians what were they before their conversion See Chap. 2. 1. Dead in sins and trespasses The Colossians what were they before their conversion See Chap. 2. 13. And you being dead in your sins c. 1 Pet. 4. 6. The Gospel was preached to them that were dead .i. to wicked and impenitent persons nay Jude v. 12. speaks of some that were twice dead dead in respect of Original Sin and dead in respect of Actual sin or dead in respect of corruption and dead in respect to their former profession I grant that an unconverted sinner may be alive 1. In respect of his own opinion I was once alive said Paul Rom. 7. 9. but when the Commandment came sin revived and I dyed 2. In the opinion of men Rev. 3. 1. Thou hast a name that thou livest and art dead So Christ of the Church of Sardis 3. To sinful works he lives in them and lives with them and lives to them but this life is death this life is a sign that he is dead that unto spirituals he is dead This is a great Point of which I am now discoursing and hath been the subject of much dispute as in former Ages so in this latter Age. There have been some that have denyed utterly this death of a sinner others have held sinful men to be wounded and to be half dead The Pelagians go this way so do all the Papists and verily the Arminians come not much short herein yea most men pre●me that though they be sinners yet that they are not altogether dead but some life still remains in them or some power Favour me therefore to o●en the point with some distinctions and then I shall confirm the truth delivered both with Scripture and Arguments and wind up the rest with some profitable Applications to our Several Distinctions selves 1. For the first of these I distinguish thus Man is considerable Man considered under a three ●●ld St●te Of Creation Of Degeneration Of Regeneration Man in his Degeneration Considered as to Natural actions Political actions Or Theological under a threefold estate 1. Of Institution or Creation Wherein he was alive and had a power to live or dye 2. Of Destitution or Degeneration In this estate every man living is dead 3. Of Restitution o● Regeneration And here he is born again and is made alive again Again man in his degenerate or fallen estate may be considered in relation to actions and objects either 1. Natural To these he is alive the soul in man is no dead but living thing and is able to understand will desire discourse and reason and this man can eat drink sleep c. 2. Political Here also life is found in him even a wicked man destitute of all Grace is alive to trade to bargain to buy to sell to plant to build 3. Theological or Spiritual Now here the impe●itent or unconverted man is plane mortuus stark dead An understanding I confess he still hath but none that is able to know God aright or Christ or any saving truth without Divine aid or Grace 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves If we Apostle and regenerate be not sufficient who is if not to think then to what to think is the lowest act of po●er 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned John 1. 5. The light shineth in darkness and the darkness comprehended it not A ●ill also I grant unto the natural and unconverted man for he could not be a man if he had not a will but this will without Grace cannot do any spiritual good nor chuse it nor love it nor desire it Non potest home aliquid velle nisi adjuvetur ab eo qui malum non potest velle So S. Austin against Pelagius Tom. 3. De spiritu Litera cap. 3. Without me saith Christ ye can do nothing Joh. 15. 5. No man comes to me except the Father draw him Joh. 6. 44. It is God who works in us to will and to do saith the Apostle Phil. 2. 13. And Works I grant un●o this man but spiritual work I deny to them Quid boni petest perditus nisi in quantum à perditione liberatus Austin in Enchirid c. 30. They that are in the flesh cannot please God saith the Apostle Rom. 8. 8. An evil Tree cannot bring forth good fruit so our Saviour Mat. 7. 18.

of the City if the arm or foot slip out of joynt then indeed there is ache and pain instead of ease and quiet so if a penitent person do what is sinful he must not think that God will appear in that amiableness for as God will frown on no man which is in a good way so will he smile Distinguish of Gods expressions of himself and Satans representations of him on no man if found in an evil path 4. Lastly You must distinguish of Gods expression of himself and either Satans or our own unbelieving hearts representations of God Before we repent our own hearts and Satan represent God all in mercy to us and when we do repent so far as our hearts are sinful they are still guileful and conjoyn with Satan to represent God unto us all in Justice and terror But a natural and proper representation is one thing and a preternatural and corrupt representation is another thing How the dispositions and actions of men may present me in their due and real Entity to a man is one thing and how the cunning lies and artificial devices of an envious enemy may report me this is another thing This then is the sense of the assertion That when any person doth truly repent God will not only not upbraid and object unto him his sins but will graciously pass them over and for his part the penitent behaving himself like a penitent and judging of him aright according to his nature and promises shall find all in love graciousness and kindness to him and for him Reasons whereof are these 1. Vpon true repentance sin is Reasons of it Upon true Repentance sin is pardoned pardoned Repent saith S. Peter that your sins may be blotted out Acts 3. And he that forsakes his sin shall find mercy Prov. 28. And Isa 55. 7. Let the wicked forsake his way and I will abundantly pardon Whence I infer If sin be pardoned then there is no voice from heaven to be heard but that of Love and kindness Indeed while we continue in sin like Adam we hear the voice of God and are afraid for then it is the voice of his wrath and threatnings but sin being pardoned wrath is removed God is reconciled and his voice now is only the sweet voice of the Gosp●l not the thunders of Sinai but the glad tydings of Sion Therefore 2. God hath said That he will not God will not break the bruised Reed break the bruised reed and takes it ill from any to add afflictions to the afflicted Now there is no expression more observed by a penitent then Gods Gods expressions are bruising or raising all is for comfort or discomfort as it comes from God the least harshness from him would set back the penitent into an overwhelming multitude of terrors fears and distractions and discouragements the which the Lord likes not having made the soul ●it for his mercies 3. Comfort is the proper expression for the penitent As threatnings are the most proper for an impenitent person Comfort is the proper expression for the Penitent so comfort for a penitent It were a dangerous mistake to give a Vomit when a Cordial is proper binding up is proper for the broken in heart and comfort for mourners and reviving for the contrite Gracio●s expressions from God are the very thing which the penitent needs his spirit cannot else live and uphold it self There are two things under which the spirit of man cannot well bear up and sustain it self One is near and strong afflictions without Divine strength Another is the quick sense of sin without the gracious sight of mercies As they are needful so are they seasonable for as much as 1. Satan is most ready to fall f●ul upon the Soul upon its Repentance with strongest accusations falsest suggestions and oppressions to overwhelm it with despair as on him in the Corinthians 2. The Heart at such a time is most apt to fear the worst to suspect its own soundness and Gods kindness 3. Nothing would settle and quiet the Spirit of the penitent person more then Gods gracious expressions This is light in darkness life in death the only Restorative to a sensible sinner and a languishing soul Therefore The first Use of this Point shall be to imitate God in this Vse Imitate God in this kindness and goodness kindness of expression and goodness of oblivion When we see persons truly penitential for former sins as we must not call Evil Good so neither must we call Good Evil if God will not mention former sins to a penitent how dare we to do it It is an usual way of a sly and malicious person in his detractations Yea he is so and so now indeed but what was he heretofore And thus he digs up those old rotten corruptions with his malicious tongue which the penitent hath long buryed with many tears and God hath covered with much mercy It is an argument that thou art of a beastly nature who art still in the wounds and not on the sound parts Speak against sin and condemn it as well in thy self as in others with all ●it zeal but spare at least the converted and penitent sinner Never open a wound which God hath healed nor shamefully blaze the sin which God hath mercifully pardoned 2. You see the way to have your sins covered and You see the way to have our sins covered and hid hid Men upon sinful commissions devise many shifts and colours and arts to keep their sins close and hid as if the Sun could be muffled or the Fire sti●led or the Wound not cured would not break out No truly repent of sins and that is the best way for to get sins concealed as well as pardoned Now the Lord will not mention them but if we continue impenitent the Lord will set our sins in order they shall break out to our shame as they have broken out to his dishonour But the Father said to his servants Bring forth the best Robe and put it on him and put a Ring on his hand and Shoes on his feet These words are a List of the special favours which were conferred The special favours conferred upon the Penitential Prodigal upon the penitential Prodigal where you have 1. The Number of them 1. The R●be 2. The Ring 3. The Shoes a suit large enough from top to toe We need a compleate furniture and God here bestows it 2. The Quality of them 1. The Robe is the best and 2. The Ring is precious and 3. The Shoes are proper and fit and the best God gives unto his people what is most excellent and what is most useful 3. The Order of them first the Robe and then the Ring because if the Allusion be to a Marriage the Wedding Garment is ever put on before the Wedding Ring Or else because the Garment which is the Robe is alwayes more necessary then the Ornament which is the Ring Or which is choicest

c. At a Funeral Feast there is no mirth because the Master of the house is dead Ah weep over thy Father over thy Son the Master of the house is dead his precious soul is dead Thy pity can do a dead body no good but it may do a dead soul some good especially if you take in the next Duty which is 3. Pray for the dead I mean not in the Popish sense they Pray for the Dead you know pray for souls departed supposing them to be in Purgatory where the pains as they say are intollerable equal to them in Hell and the souls are deprived of the vision of God and therefore their Priests and others often pray for them and upon the Graves they inscribe Pray for the soul of such a one and on his soul Jesu have mercy But this is a wicked superstition We acknowledge no Purgatory and no need of Prayers for souls departed yet we hold Prayers requisite for one another whiles we are upon the earth And because some are dead whiles they live O pray to the Lord for them Lord Jesu have mercy upon the soul of my Husband Child Wife O convert them quicken them from the dead suffer them not their poor souls to die for ever When Steven was to die he prayed for those that were spiritually dead When Christ was dying he also prayed for them And Monica the Mother of Austin prayed for him and all of them were heard Object But I have prayed but yet no good comes of it Sol. Pray still as long as there is life and as long as there is prayer there is hope It will be an excellent comfort to thee and eternal happiness to thy friend if thou canst at length by thy prayers prevail with God to deliver that one soul from death Use the means by w●ich you may be quickned 4. If the Lord hath opened any of your eyes but to see what your spiritual condition is that you are yet in your graves yet dead in tre●passes and s●●s my advice unto you is this Go use the means by which your dead souls may be quickned Object Why but this is ridiculous to bid a dead man do work go stir do any thing Sol. I answer 1. There is a difference twixt a man corporally dead and a man spiritually dead The former can do no action whatsoever neither spiritual nor civil nor natural the latter though he can do nothing in spirituals yet for the other he may and can 2. You must distinguish twixt a spiritual action and an action which brings to a spiritual means He cannot convert his own heart yet he hath power to hear the Word which can 'T is true that a wicked unconverted man cannot exert any one spiritual action nevertheless he hath liberty and power to go to Church and hear a Sermon Why use this power and this liberty to come to the Pool where the Angel stirs to come to the Ordinances where God is pleased to quicken and raise the dead 3. When thou art under a spiritual Ordinance thou art under the voice of Christ himself who hath said That the dead shall hear the voice of the Son of God and live And truly let me tell thee That the Voice of Jesus Christ in his Word hath not only a power to find a lost man but also to quicken a dead man I have finished the first Proposition out of these words viz. Luk. 15. 24. That the unconverted man is a dead man I now proceed to the second which is this That every converted man is a living man When the sinner Doct. 2. Every converted man is a living man is converted he is then made alive Conversion is a Sinners Life So the Text This my son is alive again It is reported of Similis Captain of the Guard to the Emperour Adrian that he retired from the Court into the Countrey seven years before his death and caused this to be written on his Tomb Hi● jacet Similis cu●us aet as multoru● annorum ●uit ipse septem duntaxat annos vixit For so many years only was he converted We count the length of our lives from the time of our birth and we must count the life of our souls from the time of our new birth said Hierom. It is frequent in Scripture to stile converted persons living persons or persons made alive Rom. 6. 13. Yield your selves unto God as those that are alive from the dead Chap. 8. v. 10. If Christ be in you the spirit is life because of righteousness Gal. 2. 20. I live saith Paul Col. 2. 13. You who were dead in your sins hath he quickned For the advantagious discussion of this Point I shall briefly open unto you 1. What Life that is which the converted sinner attains unto 2. How it may appear that he is invested with such a Life and why 3. Then the useful Application of all this unto our selves 1. What Life that is wherewith the converted man is invested What is the life of a converted sinner A four-fold life Natural Sol. I speak only of that Life incident unto man which is four-fold 1. Life natural which is a power to move and act I count not my life dear unto me said Paul Act. 20. 24. All that a man hath he will give for his life Job 1. This is the Life of Nature and every man good or bad enjoys it 2. Life connatural which is a prosperous fruition of our Lives Life connatural with peace contentment and comfortable successes in the external matters and affairs of our life This also is possibly incident to all sorts of men 3. Preternatural which is a death Preternatural rather than a life A sinfull life a life acted under the power and motion of sinfull lusts I was alive once said Paul Rom. 7. In this respect wicked and ungodly men only are alive 4. Supernatural Supernatural a divine life a new life a life in Christ and from Christ and to Christ Of which there are two parts and they are proper only to converted persons 1. There is the Life of Grace which they enjoy in this world 2. There is the Life of Glory which they enjoy in the world to come called often in Scripture eternal life The Text speaks of the first of these The The life of Grace is The life of Justification converted sinner is invested with the Life of Grace And this again is branched into the life of 1. Justification for when a sinner is justified he is then in the condition of life The unjustified man is a dead man for he lies under the sentence of death and the justified man is a living man he is passed from death to life the Lord takes off the sentence of eternal death from him He shall not die for the sins which he hath committed for I have pardoned all his sins and now he shall live and not die saith the Lord. 2. Sanctification