An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 16
Verse 16.
For in him were all things created, that are in Heauen, and that are in Earth, visible or inuisible; whether they be Thrones or Dominions, or Principalities or Powers. All things were created for him and by him.
IN this Verse foure things are to be considered: first concerning Creation it selfe, in the generall: secondly, who created: thirdly, what was created: fourthly, the distinctions of Creatures.
Created.] God workes not as the Creatures doe, God workes in an instant: Angels worke sodainely: Nature workes by little and little, and by degrees. There is a threefold effusion of the goodnesse of God: 1. by Generation: 2. by Spiration: 3. by Creation.
The Workes of God are eyther Internall and imanent, and are in the Essence of God, by an act internall and eternall; and thus Predestination is Gods worke; or externall and transient, passing to the Creatures, by an act externall and temporall. And these workes are eyther workes of Nature, or workes of Grace:Quae est in fieri. qua est in sacto the workes of Nature respect her, eyther as shee is in making, or as she is made: the latter workes are workes of Prouidence, the former, are workes of Creation.
A difference must be made betweene creating, generating, and making. A thing comes into beeing, of nothing, by Creation: of something, by making: and of a substance, by generation. Creation is of God, by himselfe: Generation is of Nature according to God.
Doct.Doct. The World, euen this whole Frame of all things, were created, and had a beginning. This wee may know by Faith, out of Scripture xGen. 1. & 2. Psal. 33.6.9. Iob 38. & 39.; and by Reason, from the state of Creatures: their alterations, subordinations, debillities, and expirations, proue a beginning; and that they are not eternall.
Obiect.Obiect. This drownes our thoughts, that wee cannot conceiue of Eternitie, what it was before the world was.Solut. Sol. It is not meete wee should account our selues able to iudge of Eternitie. What doe Plants iudge of Sense? what doe the Beasts iudge of Reason? how canst thou be fit to iudge of Eternitie, that, thy selfe, hast no certaine continuance in time?
Thus of Creation in generall: the second thing is, who is Creator.
Opera ad extra sunt indiuisa.In him, or by him.] The whole Trinitie did create the world; because it is a rule, that the workes of God that are without, are vndeuided; so as that which one Person doth, all the three Persons doe. yet there is difference in the Order:Pater est causa. foreign. for the Father moues and wils it, the Sonne workes it, and the holy Ghost finisheth it. Creation is giuen to the Father, Acts 17.24. to the Sonne, Iohn 1.3. to the holy Ghost Gen. 1.2. Psal. 33.6.
Filius, foreign. Spiritus sanctus, foreign.But in this place, the honour of the worke is specially giuen to the Sonne; And it is to be noted, that the originall hath more then barely [by him,] for it is said, in him, &c. The Creation of the world, was in Christ, in two respects: First, it was in him, as in an examplar; the Frame of the world, to be made, was in him, as the Image of the Fathers vnderstanding: for, in the building of a House, there is a double Frame; the one in the head of the Carpenter; the other, the Frame externall of the house, built after the patterne of that, that was in the Carpenters head: So is it, in the Creation of the World. Secondly, it was in him, as that decree, and fore-appointed head and foundation, in which all the other things should be placed and consist: thus he is said to be the beginning of the Creatures of God.Reuel. 3.14.
This worke of Creation ascribed vntounto Christ, proues his Deitie, Eternitie, and Omnipotencie. Thus of the Creation.
Mundus Archetipicus.Thirdly, it followes, what was created, viz. All things,] The whole world. By the world I meane not the frame of all things, as it was in Gods Essence from Eternitie:Mundus Microcosmus. Mundus Macrocosmus. nor Man onelyonly, which is called a little World: but this whole Vniuerse, and great building, consisting of all sorts of Creatures. Concerning this creation of all things, I onelyonly note two things: First, how they were created: secondly, the errours that sprung vp against this Doctrine.
Now, All things were created.] First, most freely, without any necessitie that compelled God thereunto aPsal. 33.9. & 115.3.. Secondly, without any labour, motion, or mutation of himselfe, with a becke onelyonly; and by his omnipotent Word bPsal. 33.9.. Thirdly, of nothing: of nothing I say, negatiuely, in the Creation of the first masse of all things; and of nothing priuatiuely, in the second Creation of things, out of the first masse or Chaos. For though in the order of nature, and by men, nothing is made of nothing, yet this extendeth not to God and the first Creation. Fourthly, most wisely, so as there flowed in the Creation, a goodnesse to eueryevery Creature, so as they were all good, in Gods account cGen. 1.31.: This Goodnesse in Man and Angels, was Gods Image in them. Fiftly, in time, with time, in the very beginning of time dGen. 1.1.. Sixtly, in the space of sixe dayes; not at one time onelyonly, and this shewed the Creatures disabilitie, that could not forme it selfe when the first matter was created. Herein also God shewed his power, and that hee was not tyed to second causes, as he declared when he gaue light to the world, while yet there was no Sunne.
Then herein he teacheth men to dwell long vponupon the meditation of the Creation, seeing God himselfe did prolong the Creation for so many dayes, which yet he could hauehave dispatched in an instant.
There were foure errors about the Creation:Foure words confute foure Errours. Some said the world vvas eternall: some said, though it were not eternall, yet it had a materiall beginning, it was made of something: Some said, God made the superiour Creatures himselfe, and the inferiour by Angels: some, made two beginners of things; they imagined that one Beginner made things incorruptible, and another, made things corruptible. The very first Verse of the Bible, confutes all foure Errours: the word, in the beginning, shewes the world was not eternall: the word Creation, notes, that it was made of nothing; when he saith, God created all, hee excludes Angels: and lastly, when hee saith, God created Heauen and Earth, hee shewes hee was the onelyonly beginner of all sorts of Creatures.
Fourthly,Sorts of Creatures. the distinction of the Creatures followes: here they are distinguished three wayes: 1. by Place, some are things in heauen, some things in Earth: 2. by Qualitie, some are visible, some are inuisible: 3. by a subdiuision of the inuisible; some are Thrones, some are Dominions, &c.
Thrones, Diuersitie of opinions about the meaning of Thrones, Dominions, &c.or Dominions, or Principalities, or Powers.] These words are diuersly interpreted. Some thinke, there is no necessitie to vnderstand them of Angels; but in generall of all Empire, and of the order of oeconomie, among the Creatures, in Marriage, Lawes, or Gouernments, in heauen or Earth. Some restraine the words, to order amongst men onelyonly. Some vnderstand by Thrones the Pallace of Gods Maiestie, and the seate of blessed immortalitie; and the rest of the words they interprete of Angels. But the commonest opinion, and most auncient, is to vnderstand all the words of Angels onelyonly: But in this there is not agreement, for some thinke the Apostle speakes by way of Concession, as if hee should say; Be it so that Angels are Thrones and Dominions, &c. (as the Iewes and false Apostles affirme, when they goe about to perswade you to Angell-worship) yet if that were granted, Christ onelyonly were to be worshipped, because he made all those; and what excellency they hauehave, they had it from him. Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment, and giues them to Angels, to shadow out their glory; and consequently, the glory of Christ that made them. I thinke there is no hurt in their opinion, that giuegive all these words vntounto Angels:Why Angels are called by these names. And they are called Thrones, Dominions, Principalities, & Powers, because God by them gouernes the Nations, and as some thinke, moues the Heauens; restraines the Deuils, workes Miracles, foretels things to come, protects the faithfull, and exerciseth his iudgements vponupon the world: yet so as these names may be giuen to all Angels, in diuers respects, and vponupon occasion of diuers employments: Or they may be giuen to some Angels for a time, and not for euer. Or if it be yeelded that those names doe distinguish the diuers sorts of Angels, and their order; yet it will not follow, that wee can tell their sorts,The Vses of the doctrine of Creation. as the bold Dionisius, and the Papists hauehave aduentured to doe.
Thus of the doctrine of Creation; the Vses follow, and they are,
1 For Reproo…e.
2 For Consolation.
3 For Instruction.
The doctrine of Creation cannot but be a doctrine of great reproofe and terrour to wicked men; because those goodly Creatures, being Gods workemanship, will plead against them, and make them inexcuseable in the day of CHRIST; in as much as they hauehave not learned to know and serue God with thankefulnesse and feare, that shewed his Wisedome and Power, and other the inuisible things of God, in the making of all those Creatures eRom. 1.19.. And besides, from the great power of God, in the Creation of themselues and other Creatures, they may see that they are in a wofull case, that by sinning striue with him that made them: for hee hath the same power to destroy them fEsa. …5.19..
And further, if God made all, then he knowes all, and so all the sinnes of the sinner; and in that he made all, he hath all at his command as Lord by creation; all Armies, to raise them against the wicked for their subuersion.
Secondly, the Doctrine of the Creation may comfort Gods Children many wayes: first, it may comfort them in the faith of the worlds dissolution: it is hee that created Heauen and Earth that will accomplish it, that time shall be no more, I meane not times of mortal…tie, sinne, labour, infirmitie gReuel. 10.6., &c. Secondly, it may comfort them in the successe of Christs kingdome on earth. Though it be a great thing to gather men againe into couenant with God, and to open the eyes of men, blinde with ignorance, and to deliuer the soules of men that hauehave long lyne in the prisons of sinne and miserie; yet we may be assured that God, by the ordinances of Christ, will accomplish all the great things of this spirituall kingdome; because hee was able to create the Heauens and Earth. And God himselfe doth remember his power in the Creation, to assure his performance in our regeneration hEsa. 42.5.6.. Thirdly, it may comfort vsus in our vnion with Christ; for what shall separate vsus from his louelove? in as much as he is vnchangeable himselfe, nothing else can, for they are all his Creatures, and must not crosse his resolued will iRom. 8.. Fourthly, it must needs be a comfort to serue such a God, as hath shewed himselfe in the Creation to worke so wonderfully. Blessed is he that can reioyce in God, and his seruice, and is refreshed with the light of his countenance, and assured of his louelove kPsal. 89.11.15.. Fiftly, the wonders of the Creation serue to shew vsus how wonderfull the works of Grace are; in the working of which, the Lord vseth the very tearme of creating. To regenerate a man is as glorious a worke as to make a world lEphes. 2.10. & 4.24. 2 Cor. 5.17. Gal. ….15.: the protection of a Christian hath in it also diuers of the wonders of the Creation. The peace that comes into the hearts of Christians, as the fruits of the lippes, is created mPsa. 57.18.: a cleane heart is a rare blessing, for it is created also nPsal. 51.8.. Sixtly, it is a comfort against the force of wicked men, and their wrongs: the wickedst men are Gods Creatures; Hee created the destroyer to destroy, and the Smith that bloweth the Coales, and him that bringeth forth an instrument: and therefore all the weapons that are made against Gods Children cannot prosper. And it is a part of the Christians inheritance, to be protected against the malice of the wicked, that would destroy him oEsay 54.16.17. & 43.1.2.3.. Lastly, it may comfort Gods Children, in the expectation of their saluation; for God hath promised, as certainely as he hath created the Heauens, he will saue Israell, though it should be as hard a worke as was the spreading out of the Heauens pEsa 45.15.17 18.19..
Thirdly, the doctrine of the Creation should teach vsus diuers duties.
First, the admirablenesse, and varietie of Gods workes should prouoke vsus to contemplation: How deare are thy thoughts vntounto me? Psal. 139.17.
Secondly, in affliction; we should willingly commit our selues to God, and trust in him, though our meanes be little, or vnlikely; for he is a faithfull Creatour: his louelove to vsus affords him Will to doe vsus good, and the creation proues his Power q1 Pet. 4.19. Esa. 45.12.7.22..
Thirdly, the greatnesse of the workes, in Creation, should imprint in vsus Reuerence and Feare, and force vsus to the duties of the adoration and worship of God, Reuel. 4.11. & 5.13. Psal. 104.31. & 100, 13.
Fourthly, the knowledge of the glory and greatnesse of the Creator, should inflame in vsus indignation against Idols, and the worship of the creature, Ier. 10.3.7.10 11.12.14.16. Rom. 1.25.
Fiftly, the remembrance of our Creator, and Creation, should worke in vsus an abatement of our pride and iollitie, and dull the edge of our fierce appetite to sinne, Eccles. 12.1.
Sixtly, the consideration of our equalitie in our Creation, should keepe vsus that we transgresse not against our Brethren: Wee hauehave all one Father, and one GOD hath created vsus rMal. 2 10. Iob 31.14.15.. Thus of the Creation.
The third thing in Christs relation to the Creatures, is, that All things are for him.
For him. All things are for Christ, in diuers respects.] In diuers respects: first, as it is he onelyonly, in whom the Father is well pleased; and so the louelove of God to the World is for his sake. Secondly, as all the Creatures doe serue to point out the Sonne, as well as the Father, and that because they shew Christ, as the wisedome of the Father. And besides, their changes and corruptions doe cry for the liberty of the sons of God in Christ: and further, they are all at commaund, for the propagation and preseruing of the kingdome of Christ. Thirdly, as he is heyre of all things s, they are for him, that is, for his glory; so as he is not onelyonly the Efficient, but the finall cause of all things. The Carpenter makes his House, perhaps for one more honourable then himselfe, but not so Christ in making this great House, the World. The consideration of this poynt, that all things are for Christ, should teach vsus diuers things.
First,Vses. we should lesse dote vponupon the world, and the things thereof, in as much as these things were principally made for Christ, and not for vsus. And secondly, we should vse all these things as helpes to lead vsus to Christ. Thirdly, in the vse of the Creatures, wee should be carefull to expresse the glory of Christ, by giuing thankes, by magnifying his Wisedome, Power, Goodnesse, &c. and by distributing them, according to his appoyntment, as to the poore, and to the maintenance of the worship of God: for seeing they are his, and for him, wee should despose of them as he requires. Lastly, it should keepe vsus from the vse of all ill meanes: for seeing it is for Christ, we should not lye, deceiue, vse false weights, runne to Witches, or take any other vngodly course; for he needes not our lye, nor desires to be helped by any sinnefull course.
The fourth thing which Christ is commended for, is his Eternitie.
Hee was before all things]
The Immensitie of Christs Diuine Nature hath foure things in it. First, infinitenesse in respect of it selfe.Foure things in the immensitie of Christs diuine Nature. Secondly, incomprehensiblenesse in respect of our sence, and vnderstanding. Thirdly, incircumscriptiblenesse, in respect of place. Fourthly, Eternitie, in comparison of time; that Christ is eternall these places proue, Prou. 8.22. &c. Mich. 5.2.4. &c. Reuel. 1.8.11. and 21.6. and 22.13.
The Eternitie of Christ may be thus defined:The Eternitie of Christ, described and explained. it is a pleasant, and at once, perfect possession of endlesse life. And hereby may the eternitie of Christ appeare, to differ from the eternitie of all other things. The Heauens hauehave an endl…snesse of Essence, but they want life. The Diuels hauehave an endlesse, not onelyonly being, but life, but it is not a pleasant life. The Saints in Heauen hauehave a pleasant life till the day of Iudgement, but they hauehave not whole possession. The Angels in Heauen hauehave a whole possession, but it is not at once, but successiuely, both in reuelation and ioy: I say, it is whole in them, because their whole Nature or Essence is possessed of pleasant and endlesse life. And lastly, Christs eternitie differs from all eternitie, of all the Creatures, because no creature hath the former things absolutely perfect; that is, such a possession of endlesse life, as vntounto which nothing is wanting, for they want many of the perfections that are in Christ, though they be perfect in their owne kinde.
Seeing Christ was before all things, wee should preferre him before all things: wee should acknowledge his Title as heyre of all things: as the eldest among all things, wee should willingly heare him speake, and honour his words; wee should trust in him, and liue by faith, &c.
And in him all things consists.] That is, hee vpholds, rules, and gouernes all things by his prouidence: and this is the fift thing by which our Redeemer is described in relation to the World. That prouidence is giuen to the Sonne, as well as Creation, these places proue, Heb. 1.2.3. Pro. 8.15. Iohn 5.12. Christ is not like the Carpenter, that makes his House, and then leaues it: or like the Shipwright, that frames his Ship, but neuer after guides it. All things are sayd to consist in him,How all thi… consist in Christ. Cons…r…anio. Prescriben…. Mouendo. Ordinando. Disponendo. in respect of Conseruation, in that hee keepes all things in their being: in respect of Precept, in that from him are prescribed the Lawes, by which Nature, Pollicie, and Religion are gouerned: in respect of Operation, in that all things moue in him: in respect of Ordination, in that he appointeth all things to their end: in respect of Disposition of the meanes to the end: and lastly, as the vniuersall cause of Nature, and naturall instincts in all Creatures, by which they further their owne preseruation.
Obiect. But we see the meanes by which all things are wrought and preserued, as by their causes? Sol. The meanes, notwithstanding all things, consist in Christ: first, because Christ vseth not the meanes necessarily: secondly, hee ordaines the meanes as well as the end: thirdly, the meanes is many times euill, in matter or forme; yet the worke is made good by Christ: fourthly, hee is not tied to the meanes, but he can worke eyther with, without, or against the meanes: fiftly, all meanes, hath his efficacie from Christ. But the words would be particularly weighed.
As Christ is God, all things consist in him foure wayes.In him.] All things consist in Christ, both in generall, as hee is God; and in speciall, as he is Redeemer. Foure wayes, all things consist, in, or by CHRIST; as he is God: first, in respect of Vbiquitie ▪ he comprehends all things, and is comprehended of nothing. The Nations are but a droppe of his Bucket, and time it selfe is but a drop of his Eternitie: secondly, in respect of power, in his power this whole frame stirreth: thirdly, in respect of Omniscience, and Wisedome, for all is within his knowledge, and receiue order from his Wisedome: fourthly, in respect of decree; for the world to be made did from euerlasting hang in the fore-knowledge, and pre-ordination of Christ.
As Christ is Redeemer, And as he is Redeemer, three wayes.all things consist in him three wayes: first, because he is that attonement which kept the world from being dissolued for Adams sinne: secondly, because the respect of him and his Church, is that that keepes vp the world to this day: if his body were once compleat, the world would not stand one houre: thirdly, because the promise made to man, concerning his prosperitie, in the vse of all Creatures, are made in Christ.
All things. Act. 17.25.] Euen all things which are, or are done in Earth, or Heauen; things visible, or inuisible, which hauehave eyther being, life, sence, or reason, past, present, or to come, aduersitie as well as prosperitie, &c.
Consist. The word Consist, n…es foure things.] This word notes foure things: Order, Continuance, Cooperation, and Immutabilitie.
First, the Creatures consist, that is, by an excellent Order, agree together in a glorious frame: for God is the God of order, and not of confusion.
Obiect. Obiect.There be many miseries, euils, and mischiefes in the world, and therefore how can there be order in all things?Sol. Sol. First, there may be order in respect of God, though not in respect of vsus. Secondly, it followeth not that there is no order, because wee see none: O the depth! &c. Rom. 11. Thirdly, many of the reasons of the fearefull miseries that are in the world, are reuealed as the iustice of God, in punishing of a sinnefull World; eyther whole Nations, or particular persons, the humbling of his Children, and the preparing of them for Heauen, and such like. Fourthly, there may be Order, in respect of the whole, though not in respect of eueryevery part.
Obiest. 2.Obiect. 2. There be many sinnes in the world, and those consist not in Christ,Sol. neither tend they to order. Sol. The truth is, that those come into the world by the Deuill and man, and they are by the prouidence of God not effectiue, but permissiue. Yet so as there is operation in foure respects about the sinnes of the world: for first, Christ is the Authour of the Motion in generall; though not of the euill of the Motion. Secondly, Christ worketh, in that he withdraweth grace▪ being prouoked thereunto. Thirdly, he worketh, in determining, or setting a measure vntounto sinne, that it passe not his bounds. Fourthly, he worketh, in conuerting the sinne to a punishment of the sinner, or in working thereout an occasion of humiliation, and of grace in the penitent.
Secondly, Consisting notes the continuance together of the Creatures, for by the prouidence of Christ it is that no substance in Specie that was at first made, euer ceased; but there are still as many Creatures as euer were: and the very singulars of eueryevery sort, doe consist in Indiuiduo, as long as pleaseth Christ: and the like may be said of the essentiall qualities of all the creatures.
Thirdly, Consisting, notes the Cooperation of the Creatures, so as by the prouidence of Christ, all things worke together for his glory: and all things are ready at Christs will and commaund by ioynt mouing, &c.
Fourthly, Consisting, notes immutabilitie, in the prouidence of Christ.
Thus of the Doctrine: the Vses follow.
And first,Vses. the meditation of the prouidence of Christ, serueth for great reproofe of wicked mens securitie in sinne, who carelesly adde sinne vntounto sinne; so it may be hid from men: as if they were of the minde of those that thought God did not see, or had forsaken the earth, and the care of mens actions below. But seeing all things consist in Christ, wicked men cannot stirre but Christ discouereth them, as plainely as any thing that is in his owne heart. Yea, seeing all things consist in Christ, it checketh the doubtfulnesse, and mistrustfulnesse, that is in the hearts of Gods Children; as if in their crosses God did not care for them, or that they should be helpelesse. This is at large reproued in these places, Esa. 40.27. & 49.14. &c. & 54.7. &c.
Secondly, seeing all things Consist in CHRIST, it should teach vsus to trust in Christ, and not in the second causes: and it should make vsus lesse carefull for our preseruation, neuer asking what we shall eate, or what we shall put on tMath. 6.: yea, seeing he rules all things, let vsus willingly subiect our selues to his Scepter, and let him be our guide vntounto death vPsal. 49.14..
Qu. But what must we doe that it might go well with vsus, by the prouidence of Christ?What wee must do that it might goe well with vsus. Ans. First, we must be Saints, if we would hauehave Christ to keepe vsus and preserue vsus: that is, such men as hide not their sinnes, but confesse them, and forsake them, and liue innocently x1 Sam. 2.9. Psa. 48.17.18. Psa. 5.8. &. 7.10 Hos. 14.9.10. Pro. 28.13.. Secondly, true prosperitie must be learned out of the Word, we must be taught to profit: And the next way to get Christ to blesse vsus in our Houses, is to waite vponupon his direction in his House; for all prosperitie depends vponupon Gods promise, and if wee would prosper, we must doe such things as are of promise yPsal. 1.3. & 23 Esa. 48.17.. Thirdly, wee must in true humilitie and sence of our owne vnworthinesse, rest vponupon the prouidence of Christ. It is iust if I prosper not in my estate, if I will not trust God with it. Fourthly, we must pray God to direct the workes of our hands continually zPsal. 90.7.. Fiftly, wee must take heed of crueltie, and despising and backbiting of Gods poore afflicted Seruants*Psal. 41.1.2.3 & 140.11.12.13..
Lastly, if all things consist, and are preserued in CHRIST, then much more the righteous are preserued with a speciall preseruation, and in a peculiar safetie. In the 37. Psalme this point is excellently and at large handled, both by direct proofe, and by answere to all the vsuall Obiections against their safety. That they shall be preserued, is affirmed Vers. 3.17.23.25.28. The Obiections answered, are many.
Obiect. 1. Wicked men flourish. Sol. a righteous man should neuer grieue at that; for they shall soone be cut downe, like the grasse, and wither as the greene hearbe, Vers. 12.
Obiect. 2 Righteous men are in distresse. Sol. Vers. 6. The night of their aduersitie will be turned into the light of prosperitie: and as surely, as they can beleeue when it is night that it shall be day, so surely may they be perswaded, when crosses are vponupon them, that comfort and deliuerance shall come.
Obiect. 3. But there are great plots laid against the righteous, and they are pursued with great malice, and their intended ruine is come almost to the very issue. Sol. Verse 12.13 14.15. The Lord sees all the plots of wicked men, and laughes at their spightfull and foolish malice; while they are busie to destroy the righteous, and hope to hauehave a day against them, the Lord seeth that their owne day is comming vponupon them; euen a day of destruction, a day of great iudgement, and eternall miserie; their Bow shall be broken, and the Sword that they hauehave drawne shall enter into their owne heart.
Obiect. 4 But the Iust hauehave but small meanes. Sol. Vers. 16.17. A little that the righteous hath, is better then the riches of many wicked; for the armes of the wicked shall be broken, and the Lord vpholdeth the iust.
Obiect. 5. Heauy times are like to befall them. Sol. Verse 19. They shall not be ashamed in the euill time, and in the day of famine they shall hauehave enough.
Obiect. 6. But the wicked waxe fatter and fatter, and they preuaile in vexing the righteous. Sol. Verse 20. Indeed the wicked are fat, but it is but the fat of Lambes, their prosperitie shall soone melt, and as they be like smoake in vexing the godly, so shall they be like smoake in vanishing away.
Obiect. 7. But the righteous doe fall. Sol. Vers. 24. Though hee doe fall, yet he fals not finally, nor totally; for hee is not vtterly cast downe: and besides, there is an vpholding prouidence of God in all the fals of the righteous.
Obiect. 8. Wee see some wicked men that doe not so fall into aduersitie, but rather are in prosperitie to their dying dayes. Sol. Vers. 27. Though they doe, yet their seed shall be cut off.
Obiect. 9. But some wicked men are strong yet, and in their seed spread also. Sol. Verse 35.36. Note also, that those spreading Bay-trees many times soone passe away; and they, and their houses, are sometimes vtterly cut off.
Obiect. 10. But vpright men are vnderunder many and long crosses. Sol. Vers. 37. Yet, his end is peace.
Obiect. 11. But no body stands for the godly, when they come into question. Sol. Verse 39.40. Their saluation is of the Lord; hee is their strength, he will helpe them, and deliuer them, &c.
But if wee would be thus deliuered, obserue
1. That wee must not vnthankefully fret at Gods prouidence, verse 1. 2. We must trust in the Lord, and doe good, vers. 2.3. 3. We must delight our selues in the Lord, and not place our contentment on earthly things, verse 4. 4. Wee must commit our wayes to God, vers. 5. 5. Wee must get patience, and humble affections, vers. 7.8.9.10.11. 6. Wee must be of vpright conuersation, vers. 14. 7. Wee must be mercifull, vers. 25.26. 8. We must speake righteous things, and get the Law into our hearts, verse 30. 31. 9. Wee must keepe our way, and wait on GOD, neither vse ill meanes.