Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	covenant_n	heart_n	new_a	6,959	5	6.8797	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34673	The covenant of Gods free grace most sweetly unfolded and comfortably applied to a disquieted soul from that text of 2 Sam. 23. Ver. 5. : also a doctrinall conclusion that there is in all such who are effectually called, in-dwelling spirituall gifs [sic] and graces wrought and created in them by the Holy Ghost / by that reverend and faithful minister of Gods word, Mr. John Cotton, Teacher of the Church at Boston in New-England ; whereunto is added, A profession of faith, made by the reverend divine, Mr. John Davenport, in New-England, at his admission into one of the Churches there.	Cotton, John, 1584-1652.; Davenport, John, 1597-1670. A profession of faith.	1645 (1645)	Wing C6424; ESTC R30971	35,301	46

THE COVENANT OF Gods free Grace Most sweetly unfolded and comfortably applied to a disquieted Soul from that Text of 2 SAM 23. VER 5. Also a Doctrinall Conclusion that there is in all such who are effectually called in-dwelling spirituall Gifs and Graces wrought and created in them by the Holy Ghost By that Reverend and faithfull Minister of Gods Word Mr. JOHN COTTON Teacher of the Church at Boston in NEW-ENGLAND Whereunto is added A Profession of Faith made by the Reverend Divine Mr. John Davenport in New-England at his admission into one of the Churches there Imprimatur JOHN DOWNAME LONDON Printed M. S. for Iohn Hancock and are to be sold at his Shop in Popes-head Alley 1645. To all who have Interest in the COVENANT OF GRACE CHRISTIAN FRIENDS THese comfortable Notes being in the hands of a friend to the Authour who commending the worth and excellencie of them thought not good to smother them by burying them in oblivion but to expose them to publique view for the generall good and establishment of troubled souls that they understanding their right and title to this sure and everlasting Covenant may take comfort to themselves and be supported against all the tempestuous stormes arising from Satan and the world without or the distempers of their own hearts within David was unsetled and his family disordered yet Gods Covenant is everlasting ordered and sure The condition that is required of us as part of the Covenant is the performance of these things to believe repent and serve the Lord in newnesse of life But the power and ability by which wee do them is a part of the Covenant on Gods part to have new hearts and new spirits whereby wee come to repentance and bringing forth fruit worthy of amendment of life this inward abilitie and new frame of heart by which we are renewed in the spirit of our mindes the writing of his Law in our inward parts that is a branch of Gods Covenant but the bringing forth the fruits of these inward abilities and graces that are ingraffed in us by Christ is required in us As for example the grace and power of believing that God hath promised to give it belongs to him but to believe to take hold of the promises to accept of Jesus Christ to receive him as our Lord and Saviour and the gift of righteousnesse by him is required as a condition on our part As wee are to make use of the Covenant in the matter of our justification against the gilt-of-sin so it will be good for us to make use of it for sanctification against the power of sin when wee are troubled with any strong lust or violent temptation which is too hard for us to overcome know this for thy comfort that it is a part of the Lords own Covenant to deliver thee from all thine enemies that thou mayest serve him in holinesse and righteousnesse all the dayes of thy life hee hath promised to give the Holy Ghost and to create a new heart and a new spirit in us and to cause us to walk in his wayes He hath promised that if we be in trouble and call upon him he will deliver us and if we confesse and forsake our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse If thou reapest any comfort by that which followeth let God have all the glory Vale. THE SAINTS COMFORTS against Personall and Domesticall Infirmities c. 2 SAMUEL 23.5 Although my house be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure THese words are part of the last Song or Psalme that ever David penned and therefore more sweet savoury and spirituall It is many times with Gods children as it is with the Sunne which shineth most glorious when it is neerest setting the more corruption decayes the more grace increaseth no growing Christian but the neerer he cometh to Heaven the more sweet and spirituall are his Meditations and therefore David lying in no known sin his last Song must needs be most heavenly and sweet These are not the last words of David as it is said verse 1. but they are his last spirituall Psalme or Song and therefore full of heavenly matter according to the strength of spirit he was grown unto The 72. Psalme was the last in the Book of the Psalms but this seemeth to be after that wherein he styleth himself The sweet Singer of Israel verse 1. This verse of the Text containeth in it three principall parts First an acknowledgement of the failing of David himself and his family in the many duties God calleth them unto in these words Although my house be not so with God not so hath reference to the second and third verse not walking according to the wayes God called them to walk in What wayes verse 3. Fear of God Righteousnesse and Justice he requires that the fear of God righteousnesse and Justice should rule in a Princes house For explication of the words Though my house be not so with God to wit though my house do not so walk in Gods fear and righteousnesse as he requireth wherein he acknowledgeth his failings Again when he saith not so he meaneth his house was not so pure and clean so fruitfull before God as he required vers 4. God would have a mans spirit to be as the light of the morning cleere without clouds pure from all mixture of darknesse and corruptions and our spirits and families fresh and fruitfull as the grasse when followed with seasonable showers and the pleasant beams of the Sun it grows most sweetly So God would have his children where they enjoy good means of Grace having dewes from heaven and very comfortable Sunshines over them to grow thereby fresh and fruitfull But what said David Although my house be not so not walking in our callings in the feare of God and righteousnesse although my house be not pure and clean fresh and fruitfull acknowledging his house to have failings herein Secondly you have the support and comfort David took to himself in the midst of the disorders of his house from the orderlinsse of Gods Covenant which though his house was unsetled and unstayed yet there was a sure Covenant though his house was fleeting and unstable yet was there an everlasting Covenant hee brings in Gods Covenant amplified by three arguments contrary to the corruptions that was in his family His family was Transitory Gods Covenant is Everlasting His family was Disordered Gods Covenant is Ordered His family was Unsetled Gods Covenant is Sure Thirdly you have a profession of the resting of his faith upon this Covenant this is all my desire and delight this is all the comfort he hath that Gods Covenant is everlasting setled and sure which is amplified thus Though hee and his house grow not though they be transitory disordered unsetled yet Gods Covenant to him may continue stedfast firm and sure and

not the infinite and uncreated life of the Holy Ghost for the humane nature of Christ was not capable of the infinite attributes of the divine nature against which when Eutiches taught otherwise he was condemned for an Heretique in the generall Councell of Chalcedon The comparison must be stretched no further then Christ intended to shew the meer conjunction between Christ and us so far as that we derive and receive continuall nourishment and supply of all grace and fruitfulnesse thereof from him But not to imply the same individuall life in him and us as is in the root and branches head and members for root and branches make but one tree and head and members make but one person But wee are not the same person with Christ and therefore wee have life not the very self-same with his but conformable to his and fashioned after his Image the same with his in proportion and resemblance as is the Image of the seal and of the wax the same in proportion not the same in number And this must needs be so because the fathers before Christ had as truly the same spirituall life of Christ as wee the life of his divine nature neither of us have the life of his humane nature was not then in being and therefore they had only a proportion and resemblance of his life before his coming as wee have after his coming Reason 5 The fifth Reason is taken from the change of the heart in conversion It standeth thus If in conversion there be some thing anew created and begotten in us which was not created nor begotten before then there be new spirituall gifts of grace created and begotten in us For the substance of the soul and body is not anew-created and begotten it is the same it was before and the Holy Ghost cannot be said to be created or begotten in us at all but in conversion the Lord doth create a new heart in us Ps 51.10 and doth regenerate or renew a right spirit in us beside the Holy Ghost of which he saith in the next verse vers 11. Take not thy holy Spirit from mee The Holy Ghost cannot be said to be created or renewed for he is no creature nor was he ever old And in Ezek. 36.26 27. hee promiseth to put a new spirit within us vers 26. and withall promiseth to put his own Spirit within us vers 27. And his Spirit and our spirit are made two distinct witnesses Rom. 8.16 Reas 6 The sixth Reason is taken from the Law written in our hearts under the Covenant of Grace thus If there be a law written in our hearts under the new Covenant then either this is the Holy Ghost himself or spirituall gifts of grace wrought in our hearts by the Holy Ghost whereby we are fitted and enabled through his leading to walk in the Law of God and to keep it But there is a Law written in our hearts under the new Covenant Jer. 31.33 and this Law is not the Holy Ghost himself for it is the effect and work of the Holy Ghost 2 Cor. 3.3 where it is said to be written by him now a Law or an Epistle written by any man cannot be the man himself that wrought it Reason 7 The seventh Reason is taken from the voluntary concourse of every child of God with the Holy Ghost in every spirituall work the Reason is framed thus If there be no spirituall gifts of grace in the soule united to Christ then in every good action the Holy Ghost acts immediately the naturall faculties and affections to supernaturall effects as suppose he then acteth immediately my naturall love to the supernaturall love of God But in every good action the Holy Ghost doth not act immediately the naturall faculties and affections to supernaturall effects Proof of this If the Holy Ghost in every good action do act immediately my naturall faculty or affection to a supernaturall effect then in every good action hee turns the course of my naturall faculty or affection against his proper and voluntary bent For my naturall faculty or affection hath no proper or voluntary bent to spirituall good effects but lusteth against them Rom. 8.5 Gal. 5.17 But the Holy Ghost in every good action doth not turn the course of my faculty and affection against their proper and voluntary bent For then we should not do good actions voluntarily and then they would be unwelcome and grievous to us contrary to 1 Joh. 5.3 and then we should lose our reward 1 Cor. 9.17 Object But God himself is said to be our gifts and graces and therefore they are nothing but his Spirit in us As God is said to be our confidence which is all one with faith Psal 65.5 So he is said to be our hope Jer. 14.8 Psal 71.5 our love our love it self 1 Joh. 4.16 Answ First God is said to be our confidence and hope because he is the object of our faith and hope and therefore wee are said to put our confidence or to believe on him 1 Pet. 2.6 Now if it were meant God is the very grace of faith or confidence which is in us then when we believe or put our confidence on God we should put God upon God which were absurd and if something were lacking in our faith as there is 1 Thes 3.10 then something were lacking in God And if it were meant that God is the grace of that hope which is in us then when David prayed he might not be ashamed of his hope hee meant that he might not be ashamed of his God God also may be said to be our confidence or hope because hee is the author and giver of these gifts to his people Psal 119.49 God is said to be our love because whatsoever is good in the creature is in God eminently and infinitely and so is God himself But if God were that grace of love which is said to abide in us 1 Cor. 13.13 then God were a fruit of the Spirit for that love which dwelleth in us is a fruit of the Spirit Gal. 5.22 The Lord scatter our darknesse and lead us by his Spirit of light and truth into all truth through Christ A Profession of Faith made by the Reverend Divine Mr. John Davenport at his admission into one of the Churches of God in New-England viz. I believe with all my heart and confesse with my mouth 1. Concerning the Scriptures THat all Scripture is by divine inspiration or inbreathing of God by Scripture I mean the Books of the old Testament as Moses and the Prophets and of the new Testament and is profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 1 Tim. 3.16 17. and that in all things which concern faith and obedience whether in Gods Worship or in the whole conversation of men it holdeth forth a most perfect rule wherunto nothing may be added nor from it may ought be

have our eternall happinesse in the highest heavens Luke 12.32 Fear not little flocke it is your Fathers good pleasure to give you your inheritance Vse 1 First it may serve to prove a distempered passion of our spirits who cannot be perswaded Gods Covenant reacheth to us unlesse we prosper in the world wee should rather be men after Gods own heart as David See how David carried himself in the like case and condition he doth rest himself in Gods Covenant whether his house grow or grow not but we are of another spirit though wee know Gods Covenant is everlasting and sure yet unlesse our children be great ones and all may prosper in the world according to the desire of our hearts we think we have no favour in the Covenant of Gods grace alas all things are counted otherwise but as dry things like Manna which at length the children of Israel began to loath and hate As concerning the light afflictions which are but momentary herein wee should comfort our selves that God will temper all to our everlasting happinesse as in the issue thereof wee shall see This pride of nature was the sin of Human Est 5.13 all availed him nothing as long as Mordecai the Jew did not bow to him If other mens sheafs may not bow to ours then wee think all little worth besides but this is a grievous sin against God it argues a base estimation of the Covenant of Gods grace it is a sin to be reproved and rooted out Wee think because God doth not make our houses to grow and flourish that there is no contentment to be found in the Covenant of Grace This sin of pride was also in Hezekiah in shewing to the Babylonish men all his garments and precious Jewels Vse 2 Secondly we must learn to grow in the Covenant of Grace though we should never grow great nor rise high in this world nor in the things thereof we must rest satisfied in and by the Covenant of Gods grace If David think it sufficient so must we What though wee be neglected in the world and finde no contentment in outward things yet this may serve to quiet the hearts of Gods children that though they grow not much in the world yet having a part in the Covenant of Grace they need not to trouble themselves about any other thing that is wanting to them this condition is a happy condition Vse 3 Thirdly it may teach every righteous Housholder and Parent to take more care to leave a good covenant to their children and servants then any thing else If they have but this portion left to them they shall do well whether they grow and prosper in the things of this world or no God hath made a Covenant with the Parents and Housholders and it shall descend upon them so far as God doth order it Vse 4 Fourthly it may serve to help our faith in the desolations of the Churches abroad though they grow not but decay yet seeing God hath made a Covenant with their fathers and undertaken to do them good they will at length prove the better for it and God will make his Covenant good unto them all that God doth exercise them withall is that hee may do them good at length Gods Covenant being an everlasting Covenant their condition at last shall be a glorious condition Vse 5 Fifthly it may be usefull to all such who have part in the Covenant of God that undoubtedly at length it shall be well with them though God never make them nor theirs to grow in outward things yet they may rest upon the Covenant there is enough for them Rejoyce we then in this Covenant for it is an everlasting Covenant and let us make it our chiefest happinesse that wee have a part in it though wee and others seem not to our selves to grow yet wee shall grow so far as God sees it meet for us to grow although we for our parts perceive it not Isaiah 3.10 11. Say to the righteous it shall be well with them for they shall eat the fruit of their own doings but wo to the wicked for it shall be ill with them for the reward of his hands shall he given unto him It shall be ill with Rome and her adherents the Covenant of Works shall be required at their hands A Doctrinall Conclusion That there be in all such as are effectually called and united unto Christ in-dwelling spirituall gifts of grace wrought and created in us by the Holy Ghost that is by the begetting whereof we are begotten and renewed to a spirituall life unto God and so become fit members of his Church The opening of the terms of this Doctrine BY gifts of Grace I mean holy qualities the same which Philosophers call vertuous habites or good dispositions whereby the faculties and affections of the soule which by corrupt nature are set upon a mans self and earthly things and cannot savour the things of God and so are said to be dead are hereby sanctified and lifted up to God and set upon him and heavenly things and so are said to be quickened and made alive to God Whence we are said to be begotten again to a lively hope 1 Pet. 1.3 and the faith of the righteous is opposed to the dead faith of vain men Jam. 2.20 These gifts we say are wrought or created by the Holy Ghost because they are the fruits or effects of the Spirit of God in us Gal. 5.22 23. wrought by his Almighty creating power out of nothing Col. 2.12 Ps 5 1.10 and thereby making us spirituall men 1 Cor. 2.15 And fit Instruments for Gods spirituall service 1 Pet. 2.5 and therefore every one of these gifts of grace whereby any faculty or affection of the soule is sanctified it is called the spirit of such a faculty or affection as the sanctified disposition of the mind is called The spirit of a sound minde 2 Tim. 1.7 The spirit of Faith is the gift of Faith 2 Cor. 4.13 The spirit of love or of the fear of the Lord are the gifts of holy love and fear sanctifying such affections 2 Tim. 1.7 Isai 11.2 Further we say these gifts of grace are in-dwelling and abiding in every child of God effectually called and united unto Christ in as much as they are neither mortified and extinguished in us as some would have it by our union with Christ for mortification is of corrupt lusts or of the body of sin in us Col. 3.5 Rom. 6.6 not of the gifts of grace neither are these gifts of grace transient and passing away as they would be if they were meer actions of the Spirit proceeding and passing from us Nor are they abiding in the Holy Ghost though he abideth in us because no created gifts or qualities abide in him whatsoever is in him is himself but they are preserved in us by the Holy Ghost as they were wrought by him and are also by him increased and perfected in us against the day of our dissolution

it is translated directed Job 32.14 This Covenant was directed to David and the seed of David not left at randome but directed to fall aright upon some person as it were as once it was said of Joseph Deut. 33.16 Let the good will of him that dwelleth in the bush come upon the head of Joseph So shall this Covenant of Grace fall upon the heads of those for whom it is appointed Fourthly because it is set in order so is this word used Lev. 18. It is said to be set in order in regard of the grounds means ends parts and persons on whom it falls First for the grounds of it and they are manifest unto us first from the absolute and independent soveraignty God will do what seemeth him good in his own eyes hee will have mercy on whom hee will have mercy Rom. 9.15 Secondly Gods everlasting love Jer. 31.3 The Lord hath appeared unto me of old say they yea I have loved thee with an everlasting love and therefore with mercy I have drawn thee Thirdly from his free Grace not respecting good or evill in the creature but the good pleasure of his will Secondly it is ordered in the means and they are such as do convey it unto us which are First the Lord Jesus Christ this Covenant was made with him from all eternity Ephes 1.3 Blessed be God and the Father of our Lord Jesus Christ which hath blessed us with all spirituall blessings in heavenly things in Christ Secondly in Christ and by Christ hath God the Father sealed it unto us by his holy and blessed Spirit Ephes 1.15 Thirdly by his Gospel hath he delivered it unto us 2 Tim. 1.10 Christ hath brought life and immortality to light by the Gospel and this is the Instrument whereby the grace of God is written in our hearts 2 Cor. 3.3 Thirdly in the ends of it the chiefest whereof is First that God might be glorified in his free love it sets forth unto us the riches of his grace Ephes 1.6 Secondly that Christ might thereby be glorified Joh. 5.23 Thirdly God hath appointed to glorifie himself in the salvation of his people Ephes 2.2 2 Tim. 1.9 Fourthly this Covenant is ordered in regard of the parts in the Covenant God promiseth First Grace Secondly pardon of Sin Thirdly subduing our rebellions Fourthly outward blessings Hee will not take away his love from us nor suffer his truth to faile Psal 89.33 34. For his love you may reade Jer. 31.3 where the Lord telleth his people that hee had loved them with an everlasting love So for pardon of sin Jer. 31.34 I will forgive your iniquities and remember your sins no more Likewise for subduing our corruptions Micah 7.18 19. Who is a God like unto thee that pardoneth iniquities and passeth by the transgressions of the remnant of his heritage hee retaineth not his anger for ever because hee delighted in mercy He will turn again he will have compassion upon us hee will subdue our iniquities and will cast all our sins into the depth of the sea So likewise for outward blessings Psal 84.11 The Lord is a Sun and shield The Lord will give grace and glory and no good thing will hee with-hold from them who live uprightly If outward blessings be denied to us yet will he not take away his mercy Psal 89.28 My mercy will I keep for evermore and my Covenant shall stand sure and so forward to the 34th verse of the same Psalme Fifthly it is ordered in regard of the persons to whom it is given Gal. 3.16 it was given to Christ and in Christ to every godly man Gen. 17.7 and in every godly man to his seed God will have some of the seed of every godly man to stand before him for ever Quest 3 But why is it called a sure Covenant Answ 1 In Gods eternall purpose it was first framed Ephes 1.4 5. it was everlastingly purposed with God Answ 2 Secondly in regard of the unchangeablenesse of it it cannot be broken it is unviolable and everlasting Psal 89.34 My Covenant I will not break nor alter the thing gone out of my mouth Quest But why is it said to be a sure Covenant Answ 1 Because God is unchangeable himself Mal. 3.6 I am the Lord I change not therefore yee sons of Jacob are not consumed Answ 2 Secondly in Christs perfect suretiship Heb. 7.22 Who was made a surety of a better Testament Answ 3 Thirdly in regard of the firmnesse of the Spirit of promise which sealeth up to us this Covenant and dwels in us Quest How may the Spirit be said to make it sure Answ In the sure word of promise that God hath made and confirmed it by an oath unto his children that by two immutable witnesses they might receive strong consolation Heb. 6.18 The Spirit of God is said to make it sure to us both by the Spirit of faith looking for salvation by another namely Christ Jesus Rom. 4.16 and by the Spirit of fear Hee will put his feare into our hearts that we shall not depart from him Jer. 32.40 And thus is the Covenant of God said to be sure Psal 89.34.36 My Covenant will I not breake nor alter the thing that is gone out of my mouth I have sworn by my holinesse that I will not faile David So likewise a comfortable place have we in 2 Tim. 2.13 where the Apostle saith though wee believe not yet he abideth faithfull he cannot deny himself Quest What Reasons may there be given why wee should so support and comfort the hearts of Gods people when they see both themselves and their families thus disordered Reason 1 Because this Covenant is a soveraign and sufficient medicine to heal all our disorders and remove all our impediments what though wee on our part fail God hath sworn by his holinesse he will not fail Psal 89.35 It being a Covenant of Grace is not abrogated by our failing though wee remain unsetled yet God continues constant If his children walk not with him but rebell against him what will hee do They shall feel the smart of his displeasure but his loving kindnesse will he not take from them Psal 89.30 31 32 33. Reas 2 Though we and our families are disordered yet Gods Covenant is not but stands firm and sure the Covenant of God compassed about with our disorders fetches them in and cures them Reas 3 Thirdly whereas wee are unsetled and unconstant it may be wee can pray well to day to morrow our hearts are out of frame quite yet this Covenant remaines firme one and the same Reas 4 Fourthly we are unsetled and cannot stay nor keep our selves in any good way wee cannot lay sure hold on this Covenant of God yet notwithstanding it lays hold on us it comprehends us when wee cannot comprehend it and supports us through all But to come to the Uses of the point and in the First place Vse 1 it is a Use of much consolation to all such who are