16. Then thought 1 to understand this, but it was too hard for me,

17. Until I went into the sanctuary of God; then understood I the end of these men.

THE PLAIN EXPLANATION.

Because the wicked men prosper so well in this world, the people of God conform and apply themselves to do as they do, and frame their lives and manners unto the rule and fashion of such wicked people as prosper; and they suck and draw into their minds the wicked men's opinions and conversations, and so replenish themselves with iniquity, as the thirsty man doth replenish himself with water. And when the people see the best part turn unto the manners of the worst, and be as evil or worse than the worst, they muse and think whether there be any God, or knowledge in God, that suffereth those abominations. And not only the common people (saith the Prophet Asaph) stood in a mammering, whether God took any heed or cared for the world, seeing that wicked men did so prosper, and the godlier sort so vexed: but I myself also, considering these things with myself, fell into such madness and error of judgment, that I had done evil so to apply myself to virtuous and godly life: seeing I was vexed and turmoiled with continual miseries, and seeing that there was never a day that did not bring her cross and trouble to the servants of God and virtuous people. These things (saith the Prophet) foudly and foolishly I spake to myself many times; but when I weighed the thing with more judgment, and considered the matter more deeply with myself, I thought, if I thus judge and speak of God, do I not reprove, reprehend, and condemn the life, conversation, and labours of all godly men? the which will not be drawn nor enticed from godly life and the love of virtue by any misfortunes or afflictions in this world;

neither do they judge that they have studied and followed godliness in vain, whatsoever trouble hath. happened to them in this world. And therefore, when I assayed to compass the cause and verity of these things, the greatness thereof brought me into much fear and carefulness. And further I perceived that I could not come to the knowledge of these things, except the Almighty God would reveal and open unto me the mysteries and secrets of his providence and wisdom, that I might see and understand what end and outgoing these wicked men should have, that with most abomination and blasphemy in this life had most felicity and pleasure; and by tarrying in the thoughts and cogitations of this case and matter, at last I found, that these wicked men and women, whose felicity and prosperous estate tormented me, their end was most miserable, full of wretchedness and pain.

THE EIGHTEENTH AND NINETEENTH VERSES.

18. Namely, thou settest them in slippery places, and castest them down, and destroyest them.

19. Oh! how suddenly do they consume, perish, and come to a fearful end!

THE PLAIN EXPLANATION.

Doubtless the felicities and pleasures, Lord, that thou gavest to these wicked doers, are slippery and brittle for so may I well call them, because such as enjoy them (for the most part) so abuse them in this life, that they lose the life everlasting.

THE TWENTIETH VERSE.

20. Yea, even as a dream when one awaketh: so shalt thou make their image to vanish out of the city.

THE PLAIN EXPLANATION.

These wicked men's felicity vanished, as the dream of him that is awaked; for as the dream for a time seemeth to be true, and as long as he sleepeth he

Supposeth it to be as he dreameth; but as the dream passeth, the sleep being broken, so doth these wicked men's felicity, when they depart out of this life.

THE TWENTY-FIRST, TWENTY-SECOND, TWENTYTHIRD, AND TWENTY-FOURTH VERSES.

21. Thus my heart was grieved, and it went through my reins.

22. So foolish was 1 and ignorant, even as it were a beast before thee.

23. Nevertheless, I am always by thee: for thou hast holden me by the right hand.

24. Thou shalt guide me with thy counsel, and after that receive me with glory.

THE PLAIN EXPLANATION.

Before (saith Asaph) that I saw such wicked men, as flourished in all felicity and pleasure, cast down headlong from their places, I was wonderfully troubled and no marvel; for I was but a fool and an idiot, that perceived not the judgment of the Lord, but as a beast before thee in that respect, O Lord; yet didst thou conduct me (such a fool as I am) to the understanding of thy pleasure, in such difficult and hard causes. And in their pleasures thou shewedst me their loss and damnation, and in mine own adversity and trouble shewedst me my salvation and perpetual health.

THE TWENTY-FIFTH AND TWENTY-SIXTH VERSES.

25. Whom have I in heaven but thee? And there is none upon the earth, that I desire in comparison of thee.

26. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever,

THE PLAIN EXPLANATION.

When the Prophet hath weighed God's judgment towards such as with iniquity lived in all pleasure, and perceived that their pains were for ever, and

their joys but for a time, he is now inflamed with the love of God, and breaketh forth into these godly words and sentences: Who can delight ine in heaven but thou, O Lord? Whom shall I love upon the earth; whom shall I reverence and honour but thee? Doubtless, of all things except thee, I pass nothing of, nor set store by. Thee only I embrace, thee only I desire, and thee only I covet and wish for; for only thou art to be beloved, to be honoured, and to be wished for: so that both my soul and my body be ravished with the love of thee; for thou art the strength and foundation of my soul and body; thou art my riches, my treasure, and my everlasting inheritance.

THE

TWENTY-SEVENTH

AND

VERSES.

TWENTY-EIGHTH

27. For lo, they that forsake thee shall perish: thou hast destroyed all them that commit fornication against thee.

28. But it is good for me to hold me fast by God, to put my trust in the Lord God.

THE PLAIN EXPLANATION.

And good cause have I, O Lord, to love thee: for they shall perish and be destroyed, as many as love any thing besides thee, and forsake thee: therefore, as I know it profitable only to prefer thee, O Lord, in all love and favour; so is it meet that I, being thus saved by thy mercy, and receiving so many benefits at thy hand, should continually with laud and praise celebrate and magnify the marvellous works of thy goodness and providence.

The End of the Paraphrase or plain Explanation.

THE PRINCIPAL PARTS OF PSALM LXXIII.

Ver. 1. Truly God is loving to Israel, &c. The first part is contained in the first verse, and it declareth that God loveth the good, although he punisheth them.

Ver. 2. My feet were almost gone, &c.

The second part is contained in the second verse, and it declareth how weak and frail a thing the nature of man is, and upon how small an occasion it is in danger to fall from God.

Ver. 3, 4, 5, 6, 7, 8. Iwas grieved at the wicked, &c. The third part is contained in six verses that follow, wherein the felicity of wicked men consisteth, that good men be so sore grieved at. Ver. 9, 10, 11. Therefore fall the people unto them, &c.

The fourth part is contained in other three verses next ensuing; and it declareth how frail, brittle, and weak a thing man is, that for every trifle turneth and withdraweth himself from God.

Ver. 12, 13. Then have I cleansed my heart in vain, &c.

The fifth part is contained in two other verses next following; and it declareth how soon men repent their well doings.

Ver. 14. Yea, and Thad almost said even as they, &c.

The sixth part is contained in one verse next following; and it declareth how great a danger it is temerously to judge of God, or of God's people, with out the word of God.

Ver. 15, 16, 17, 18, 19, 20, 21. Then thought I to understand this, but it was too hard for me, &c.

The seventh part is contained in seven verses next following; and it declareth that man's reason is but ignorant and beastly in considering of God's works, until it be illuminated by God and his word; and