Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with
as the first and second verses declare or all that are ransomed are ransomed by Christ as it is said All may prophesis one by one here the word all is not meant of every member in the Church 1 cor 14.31 but of all those that have the spirit of prophesie in like manner here Christ was made a ransome for all that is for all those for whom Christ intended to give his life Obj. But as in Adam all dye so in Christ shall all be made alive 1 Cor. 15.22 A. That is all shall be raised from the dead at the generall resurrection as the 21 ver plainly shewes 1 cor 15.22 opened for as by man came death so by man also came the resurrection of the dead and the maine scope of the Chapter is concerning the generall resurrection and not concerning Christs death further note that this Scripture is very impertinently urged for universall redemption for it tends to universall salvation rather then universall redemption Obj. But the Apostle saith Christ tasted death for every man Heb. 2.9 A The true meaning of that Scripture seemes to be this that Christ by the grace of God or power and goodnesse of God up holding him tasted death above any other man that is his sufferings were greater then any other mans sufferings and so the Greek may be (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any as wel as for all Act 10.14 Ro. 3.20 1 Cor 1.29 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies above as well as for 1 Cor 4.6 Luk 16.11 and that with a genitive case 1 Cor 15 29. as it is in this text translated either above any man or (b) 2 cor 11.23 Gal. 1.14 more then any man and our Saviours words to John and James import so much for saith he can you drinke of the cup that I drinke of or be baptized with the baptisme that I am baptized with Importing that it was impossible for them or any others to bear such sufferings as hee was to beare 2. Every man is to be taken here as in other Scriptures either for many or for those that are intended as I said before in the text for instance (c) Cant. 3.8 Every man had his sword on his thigh (d) mic 4.4 Every man shall sit under his Vine Then (e) 1 Cor. 4.5 every man shall have praise of God Every man in the world had not a sword to weare nor a Vine to fit under neither shall every man have praise of God These with (f) See Ez. 33.10 Zac 3.10 Ioh 1.9 Rom. 3.4 1 Cor. 7.2.20 24. many moresuch Scriptures declare that every man is not taken for every one in the world indefinitely particularly 3. Let it be granted that Christ tasted death for every man and that all men have some benefit by the death of Christ as I believe they have their naturall lives the enjoyment of the creatures and the like which they could not have had without Christ Adam having lost all by his sin yet it doth not follow that if Christ tasted death for every man that therefore hee suffered the wrath of God for every man and the punishment due to all for their sinnes Christ might tast death for all in generall but drinke the cup of sufferings to the bottome only for his chosen seed in particular as it is said (g) mat 27.34 he tasted the vineger mingled with gall but bee would not drinke of it and may there not some mystery be held out thereby So some (h) Heb. 6.5 are said to taste of the heavenly gift and yet such were without Christ But Fourthly and lastly there is enough in the Chapter it self to clear the text and to shew both the end and extent of Christs death viz. to make reconciliation for and to sanctifie and save those whom he cals his brethren and children ver 11 12 13. Obj. You said before that Christ gave himselfe for his sheep and for his friends true But not only for them for be said that bee would give his flesh for the life of the world Joh. 6.51 A. 1. By world in that text cannot be meant all the world those that are damned as well as those that are saved for then either all the world should be saved or else Christ missed and failed to obtaine the end of his death for he said he would give his flesh for the life of the world it is not probable that Christ did intend to give it for the world and yet that the world should never have it or partake of it as one of the Universalifts saith his words are these Tho. More in his book Christ redeemed the world of mankinde satisfied Gods justice obtained a way of salvation for every man but never intended that the outward act should put every man in possession of pardon or state of Justification or Salvation This is very strange that Christ should doe that for men which he did never intend they should be the better for will a man pay anothers debt for him and yet never intend that it should be imputed to the debtor sure the debtor is no way ingaged to such a pay master 2. By the world in that text and in severall other places is meant either the Gentiles in distinction and opposition to the Jewes as clearly appeares if you compare Matth. 28.19 with Mark 16.15 In Matthew it is Goe and preach the Gospell to all Nations But in Marke it is Goe ye into all the world so Rom. 11.15 For if the casting away of them be the reconciling of the world the Apostle meanes by the word them the Jewes and by the word world the Gentiles as is most plaine in the 11. and 12. verses Through their fall saith he salvation is come to the Gentiles againe if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles so that there is nothing clearer then that by the world he meanes the Gentiles in distinction and opposition to the Jewes Also this is to bee observed that the Jewes under the Law were the (i) Ex. 12.19 Deut 23.2 onely Church and the Gentiles or other Nations were counted the world or (k) Lev. 26.33 Psal 79.1 Heathens even as now in the dayes of the Gospel beleevers are accounted the (l) Act. 2.47 1 Cor. 14.23 Church and unbeleevers the (m) Ioh. 14 17.22 and 17.9 1 Cor. 11.10.12 world 3. By the world may be meant the Elect and chosen of God among the Jewes and Gentiles both those that are actuall and reall beleevers or those whom God doth intend to bring to beleeve and these are called the world partly because by nature they do partake of the corruptions of the world and partly because they are taken out of Jewes and Gentiles but especially because they are the better part of the world as the Apostles are called the (n) Mat. 5.14 light of the
in Ps 94.5 breake him in pieces Ob. Yet for all this the Covenant of grace may be broken if not on Gods part yet on mans part for it is said plainely that the Israelites brake the everlasting Covenant Esa 24.6 A. By the Covenant here is meant the (e) 2 King 18.12 Law or ten Commandements which the Israelites brake as it is in the (f) Heb. 8.9 Hebrewes They continued not in my Covenant and I regarded them not saith the Lord. Ob. But did not the Lord make this Covenant with the people of the Jewes and yet for their unbeleefe they are cast out and broken of these sixteene hundred yeares A. You are to consider the Jewes (g) Rom. .2 28 29. Gal. 2.15 with Rev. 2.9 two wayes either carnall and spirituall or Jewes onely by name nature and profession or else Jewes indeed viz. the faithfull and sincere hearted people of God or for the elect Jews that are yet to be called As for the first sort of them God did never make the Covenant of grace with them neither were they ever in or under the saving part and promises thereof And as for the faithfull he never brake promise with them and for the elect Jewes that are yet to be called God will remember the Covenant made with their Fathers and will (h) Esa 59.20 Ro. 11 27 28. performe it unto them their children Ob. But how could those carnall Jewes be cast out of the Covenant if they were never in A. It s usuall in Scripture language to speake of persons not as indeed they are but as they seem to be as in Exod. 32.33 God threatens to blot their names out of the booke of life whereas indeed they were (i) Rev. 20.15 never in the booke of life unlesse by the booke of life you understand the (k) Ps 69 2â— booke of naturall life or of the (l) Deu. 29.20 life of communion with the people of God as that Scripture is to be understood but they were rather written in the (m) Jer. 17.13 Earth then in Heaven So (n) Joh. 15.2 branches are said to be in Christ when they are not really but (o) v. 6. seemingly so In this sense those carnall Jewes and carnall beleevers may be said to bee in Covenant with God and in no other sense for were they really and indeed in Covenant with him they could never bee cast out nor the Covenant broken with them For the whole word of God is very (p) Ps 9 3 5. 19.7 111.7 sure and all his promises very (q) 2 Cor. 1.20 certaine grounded upon the (r) 2 Tim. 1.19 unchangeable purpose and (s) Heb. 6.17 counsel of God so that he being altogether wise (t) Joh. 21.17 knowes how to performe and (u) Gen. 17.1 Isa 43 13. al-sufficient is able to performe (w) 1 Thes 5.24 faithfull and must performe (x) ps 145.8 gracious and mercifull and therefore will and cannot chuse but performe Nay since God hath never (y) 1 kin 8.56 Iosh 21.45 and 23.14 failed nor brok promise surely he will not do it Fiftly It is a peaceable Covenant or a (a) Is 54.10 Eze. 37.26 Covenant of peace for when God enters into this Covenant with men it is a signe hee is at (b) Ez. 16 60 61 62 63. peace with them and pacified towards them (c) Eph. 2.13 14. through Jesus Christ Also then the Lord (d) Is 57.19 speakes peace to their soules and (e) Is 33.17 Rom. 4.17 sets up peace in their consciences so that they walke with God in peace as the (f) Mal. 2.6 expression is concerning Levi and are (g) luk 1.79 led into the way of peace and their (h) Phil 4.7 Rom. 8.6 Isa 26.3 hearts and mindes are kept by that peace so that it may bee said that the children of the Covenant have (i) Is 54.13 great peace with (k) Ro. 5.1 God with the (l) Ez 34.25 Hos 2.18 Iob. 5.23 24. creatures in (m) Is 66.12 Psa 29.11 life and (n) Ps 37.37 Ier. 34.5 death Obj. But there bee many that are doubtlesse in Covenant with God and yet have neither spirituall nor worldly peace neither peace within nor peace without neither peace living nor peace dying so that it may be said of them as the expression is that they know not the way of peace and they hear rather a voice of trembling and of feare then of peace A. 1. It is true as (o) Eccl. 3.8 Solomon saith in another case that there is a time of war and a time of peace and doubtlesse many a deare and precious soule that is in Covenant and favour with God may for a time want-inward peace and till the Lord himselfe (p) Ps 85.8 speakes peace and (q) Is 45.7 makes peace the soul cannot enjoy it yet mark how graciously the Lord speaks (r) Is 27.5 Let him take hold on my strength and hee shall make peace with me and I (s) Is 57.19 create the fruit of the lips peace peace to him that is a farre off and to him that is neare c. It may be the fault of many soules to refuse to receive peace as the (t) Ps 77.2 Prophet refused to be comforted or else to ground it upon their sense and feeling and when that is gone their peace is lost whereas inward and soule-peace comes through (u) Rom 5.1 15.13 beleeving Seeing then God is the Authour and Giver of peace Christ the Prince and promiser of peace the Spirit the worker and sealer of peace and the Gospel the word and ground of peace and the Ministers the Heraulds and Messengers of peace such beleevers as want peace of conscience should strive to have the peace of God to (w) Col. 3.15 rule in their hearts and to beleeve that God will (x) Ps 29.11 Isa 26 12 blesse them with peace and to take heed if God do speake peace to them that they returne not againe to the folly of unbeleife y Ps 85.8 2. For outward peace or peace with the creatures God gives that often to his Saints according to his (z) Is 66.12 Hag 2.9 promise and when they want it yet they have peace in (a) Ioh 16.27 Christ And God so orders and sanctifies their troubles to them that they do receive no (b) Is 11.9 hurt but much (c) 2 Cor 7 4 Rom 5 3 benefit thereby Sixtly It is a holy Covenant Dan. 11.28 30. Luke 1.72 Psal 105.42 Quest Why is it called a holy Covenant A. 1. In respect of the Authour of it The most holy God who is proclaimed by the Seraphims i. e. the Angells (d) Is 6 3 Rev 4 9. it is in two Greek copies nine times holy thrice together holy holy holy And this Covenant God did (e) Ps 60 6. speake in his holinesse and (f) ps 89
c. doe teach faith in Christ as in a Mediatour Nay if unbelief doth damn men as indeed it doth but not only then it is a wonder that Christ would not take away that sin with the rest but suffer so many millions to perish for not dying for the sin or for want of giving them the grace of faith Obj. You say the Scripture doth not mention the taking away of some sins and not all doth not the Apostle say that Christ by meanes of death made redemption for the sinnes that were against the first Testament Heb. 9.15 A. The text is not sins against the first Testament but under the first Testament and the meaning of that Scripture seemes to be this that it was Christ that did make satisfaction for the sinnes of those that lived under the Law or first Testament as well as for the sins of those that lived since which the Apostle (i) Ro. 3.25 elsewhere calls sins past or if otherwise you understand this Scripture thus that Christ by his death did make satisfaction for the sins of those that did believe which they committed whilst they were under the Law or first Testament but in that text he doth not say the sins of all those that were under the first Testament Obj. But Christ saith all sinne shall be forgiven unto the sonnes of men and blasphemies mat 12.31 wherewith soever they shall blaspheme but he that blasphemeth against the Holy Ghost shall never have forgivenesse so that here is no sin unpardoned but unbeleefe A. 1. The meaning is not that al sins committed against the father and against the Son are forgiven unto men and shal not be imputed unto them but that those sins are pardonable but they that blaspheme against the holy ghost especially against knowledge Heb. 10.29 and thereby doe despite unto the spirit of grace these cannot be pardoned 1 Ioh. 5.16.17 for they sin as the Apostle speaks the sin unto death 2. Blasphemy is not unbelife though not without unbeliefe for the word signifies (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated Eph. 4.31 evil speaking and the Jewes blasphemed against the holy Ghost by saying that Christ cast out devils by Beelzebub when he cast them out by the spirit of God and upon this occasion Christ did (n) Mat 12.24 31. speake these words Obj. If that were the meaning then Paul could not have been saved for be blasphemed A. Though Paul blasphemed yet it was not against the holy Ghost but against the (o) Act 26.9 name of Jesus and this also hee did (p) Tim. 1.13 ignorantly Obj. But sure unbeliefe is the onely cause of damnation for Christ saith this is the condemnation Joh. 3.19 A. It is not denied but that unbeliefe is a cause of damnation yea sure a maine cause but it is not the only cause and that place you cite doth not speake at all of unbeliefe but of loving darknesse and sure ignorance is no lesse (q) 2 The 1.8 sin neither will have lesse punishment then unbeliefe for did men (r) ps 9 10. know Christ they would believe in him So much for the first Reason 2 Reason If that were true that Christ did take away the sins of all those that dye in unbeliefe then sure it will be great injustice in God to punish men for the same sins that he had punished his son for before to imprison the surety and to exact the utmost of him and then to imprison the debtour for the same debt and to keep him in perpetuall durance and torment for the same debt is a thing unheard of among just men God under the Law did require but an eye for an eye and a tooth for a tooth Ex 21.24 And sure under the Gospell he will not be more rigid as to require the life of his son and the life of a sinner for the same disobedience No no God saith that Christ shal (s) Is 53.11 see of the travell of his soul and be satisfied sure it would not satisfie Christ to dye for millions and to injoy scarce thousands or to purchase all and to enjoy but the least part Obj. Though their sins were laid on Christ and he punished for them yet they are not pardoned unlesse men beleeve A. Sure Christ would not undergoe punishment for men and suffer them to be damned for ever for want of giving them faith to beleeve it For a man that will undergoe hanging to save another from hanging will not deny if the poor prisoner be in the Goale and cannot come out vide contra Heb 9.12 10.14 to goe in and helpe him out This is to make Christs redemption but a partiall and not a perfect redemption Againe if Christ damnes men onely for not believing then he damns them either for what they cannot do or for what they can doe if you say they cannot believe then you reflect on Christ for damning them for what they cannot do if you say they can believe of themselves then you make Christ a lyar who (a) Joh 15.5 saith without him they can doe nothing Obj. But Christ offers faith to all Ans Suppose hee did so yet that is not enough for he must not onely offer faith but give faith therefore saith the Apostle when he speakes of faith and (b) Eph 2 8. Phil 1 29. that not of your selves but it is the gift of God here faith is excluded from saving as it is mans act as well as works 3 Reason If Christ hath taken away the sinnes of all then he hath reconciled all to God for nothing but sin hindred reconciliation and the Scripture saith that the (c) 2 Cor. 5.19 Ro. 11.15 world which word is not there to be taken generally for every one in the world was reconciled to God by the death of his sonne as well as their sins taken away by his death Obj. Yes Christ hath reconciled all but what then A. Then all shall be saved for the Apostle (d) Ro. 5.10 saith If when we were enemies we were reconciled to God by the death of his son how much more shall we be saved by his life (e) Col 1 20 21. In another place he saith And you that were sometimes alienated and enemies in your mindes by wicked workes yet now hath he reconciled in the body of his flesh through death but what to do Mark to present you holy and unblamcable and unreproveable in his sight Obj. Oh but the Apostle speakes in these places of beleevers but in the other of the world A. That Epistle to the Corinthians was written to beleevers as well as the other two and the emphasis and strength of the thing doth not lye in the word WORLD though afterwards I cleare that word also but in the word reconciled Consider therefore whether there be more persons reconciled then saved and whether salvation bee not as large and as sure as reconciliation for certainly
Assuring Promises Lev 26.12 Jer 7.23 and 11.4 and 24.7 and 30.22 and 31.1 and 33.32 38. Ezek 36 28. and 37. 23 27. Zach 2.11 8 8. Hos 2.23 2 Cor 6.16 Heb 8.10 Rev 21.3 See God Sons Perfect To those that are perfect i. e. upright Informing Promises Job 8.20 Psal 37.37 Assuring Promises Prov 2.21 and 11.5 Perform That the Lord will perform his word and oath made unto his people Informing Promises Esa 9.7 Mich 7.20 Luk 1.20 Assuring Promises Gen 26.3 Jer 33.14 See Ezek 12.25 Perish That Beleevers shall not perish Informing Promises Joh 3.16 Psal 9.18 See Saved Assuring Promises John 10.28 Luke 21.18 See Condemned Persecute See Revile Suffer Informing Promises 2 Cor 4.9 Assuring Promises Mat 5.11 Pestilence Informing Promises See Sicknesse and Psalm 91.3 10. Exod 30.12 Pierced That those that have pierced Christ shall see him and looke upon him Assuring Promises Zach 12. 10. John 19. 37. Revel 1.5 See Looke Pittifull That the Lord is pittifull especially to his distressed people Informing Promises Psal 103.13 Esa 63.9 Ezek 36.21 Jam. 5.11 Assuring Promises Joel 2.18 See Mercifull Pitty To those that pitty the poore Informing Promises Prov 19.17 and 28.8 Plain That God will make the high and rough places plaine Assuring Promises Esa 40.4 Zach 4 7. and 14.10 Plainly See Two speciall places Assuring Promises Esa 32.4 Joh 16.25 Plant. That God would plant his people Informing Promises Esa 60.21 and 61.3 and 5.7 See Vineyards Assuring Promises Jer. 42 10. Esa 41.19 Amos 9.15 Ezek 17.23 Play Assuring Promises See Esa 11.8 Plead That God will plead the cause of the poor and oppressed Informing Promises Pro 22 23. 23.11 and 3.19 Jer 50.34 Esa 51.22 See Poor Fatherlesse Oppressed Pleasant Informing Promises See Mal 3.4 Pro. 3.17 Please Informing Promises See Psal 69.31 Prov 16.7 Pleased That God is well pleased with Christ Informing Promises Esa 42.21 Mat 3.17 and 17.5 and 12.18 Mar 1.11 2 Pet. 1.17 Luk 3.22 See Esa 53.10 Pleasure That God takes pleasure in his people and their prosperity Informing Promises Psal 147.11 and 149.4 and 35.27 See more Luk 12.32 Psal 16.11 and 36.8 Assuring Promises See Hag 1.8 Plentious That God is plemious in mercy Informing Promises Psal 86.5 15. and 103.8 See Mercy Plenty That Gods people shall have plenty of all good things Informing Promises Dent 28.11 and 30.9 See Prov 3.10 and 28.19 See Wealth Assuring Promises Esa 30.23 24. Job 22.25 Joel 2.26 Plow-shares That Swords shall bee turned into Plow-shares Assuring Promises Esa 2.4 Mich 4.3 Pluck Assuring Promises See John 10.28 29. Pondereth The Lord pondereth the bearts and goings of his people Informing Promises Prov 21.2 and 24.12 and 5.21 Poole That the parched ground and wildernesse shall become a poole Assuring Promises Esa 35.7 and 41.18 See Wildernesse 1 To those that are poor in spirit Informing Promises Mat 5.3 and 11 5. Luk 4.18 and 6.20 and 7.22 Assuring Promises Esa 11.4 and 14.32 and 29.19 and 66.2 Zeph 3.12 Zach 11.7 See Psalm 72.2 Poore 2 To those that are poor in outward estate Informing Promises 1 Sam 2.8 Psal 113.7 and 132.15 Iob 5.15.16 Assuring Promises Deut 15.4 To those that are mercifull to the poore Informing Promises Prov 14.21 and 19.17 Assuring Promises Prov 28.8 Mat 19.21 Portion 1 That the Lords people is his portion Informing Promises Deut 32.9 Ier 12.10 Zach 2 12. 2 That God is the portion of his people Informing Promises Psal 16.5 and 73.26 and 119.57 Ier 10.16 Lam 3.24 Possesse That Gods people shall possesse the wicked and their places Assuring Promises Ezek 36.12 Obed v. 17 Zac 2.9 Pots Assuring Promises See Zach 14.20 Power That God doth and will give power to his people Informing Promises Deut 8.18 Esa 40.29 See Strength Wealth Assuring Promises Rev 11.3 Powre That God will powre out his spirit upon his people Informing Promises Luk 11 13. Joh 4.10 and 7.38 39. and 14.16 17. Assuring Promises Prov 1.23 Esa 44.3 Joel 2.28 Zach 12.10 Acts 2.17 Ezek 36.27 Zach 14.8 See Spirit Praise 1 That men shall praise God Informing Promises Psal 45.17 and 65.1 and 89.5 Esa 38.19 Heb. 3.3 Psal 145.4 10. Esa 61.11 Assuring Promises Psal 22.26 and 72.15 and 102.18 Esa 43.21 Jer 17.26 Joel 2.26 Esa Praise 2 To those that do praise the Lord. Informing Promises Psal 50.23 and 67.5 6. 69.30 and 22.3 Heb 13.16 See Blesse Thankefull 3 That God will make his people a praise in the earth Informing Promises Jer 13.11 Assuring Promises Esa 60.18 and 62.7 Jer 33.9 Zeph 3.19 20. Pray 1 That God will inable his people to pray Informing Promises Job 33.26 Psal 32.6 Rom 8.26 27. Assuring Promises Jer 29.12 Zach 8.21 22. and 12.10 2 That Christ would pray for them Assuring Promises Joh 16.26 3 To those that do pray Informing Promises Job 33.26 Psal 6.9 and 65.2 and 102.17 Pro 15.8 Assuring Promises Mat 21.22 See Aske Cry Call Seek 4 To those that pray for others Assuring Promises Job 42.8 Jam. 5.15 16. Preach To those that preach Gods word Informing Promises Ezek 3.8 14 19. See Eph 3.8 1 Pet. 1.12 Assuring Promises Mat 28.20 Jer 1.8 Ezek 3.27 See Ministers Word Precepts See Will. Precious That the Saints are precious Informing Promises Jer 15.19 1 Pet 2.4 Lament 4.2 In the sight of God in their lives and deaths Informing Promises Esa 43.4 Psal 72.14 and 116.15 Assuring Promises See Esa 13.12 Prepare Informing Promises See Psal 17.10 Joh 14.2 3. Prepared That God hath prepared great things for those that waite on him and love him Informing Promises Esay 64.4 1 Cor 2 2.9 Heb. 11.16 Presence Informing Promises See Psal 16.11 and 140.13 Heb 9.24 See Middest With. Present That Christ will present his whole Church and people unto God his Father Informing Promises 2 Cor 4.14 Eph 5.27 Col 1.28 Jude vers 24. Preserve That the Lord will preserve his people Informing Promises Psal 31.23 and 32.7 and 37.28 and 41.2 and 12.7 and 97.10 and 116.6 and 145.20 and 121.7 8. Prov 2.8 and 4.6 1 Thess 5.23 Jude ver 1. 2 Tim 4.18 Assuring Promises Esa 31.5 Luk 17.33 See Keep Prevaile That Gods enemies shall not prevaile against his people Informing Promises Jer 1.19 and 5.22 Assuring Promises Ier 15.20 Esa 16.12 Matth 16.18 Priest 1 That Christ is an High-Priest unto his people Informing Promises Psal 110.4 Heb 2.17 and 3.1 and 4 14 15. and 5.1 5 6 10. and 6.10 20. and 8.1 and 10.21 2 That the Saints are called Priests Informing Promises Rev 1.6 and 5.10 1 Pet 2.9 Assuring Promises Esa 61.6 Rev 20.6 Prince 1 That Christ is and shall bee supreame Prince Informing Promises Esa 9.6 Act 5.31 Rev 1.5 Assuring Promises Ezek 34.24 and 37.25 See King 2 That the Saints are Princes Informing Promises Psalm 45.16 Cant 7.1 Esa 49.7 Prisoner That Christ regards and redeemes his prisoners Informing Promises Psal 69.33 and 146.7 Esa 42.7 and 49.9 and 61.1 See Caplives Proclaime Informing Promises See Esa 61.1 2.