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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11005	An exposition vpon some select Psalmes of David conteining great store of most excellent and comfortable doctrine, and instruction for all those that (vnder the burthen of sinne) thirst for comfort in Christ Iesus. Written by that faithfull servant of God, M. Robert Rollok, sometime pastour in the Church of Edinburgh: and translated out of Latine into English, by C. L. minister of the Gospell of Christ at Dudingstoun. The number of the psalmes are set downe in the page following.; Commentarius in selectos aliquot Psalmos. English	Rollock, Robert, 1555?-1599.; Lumsden, Charles, ca. 1561-1630.	1600 (1600)	STC 21276; ESTC S110527	186,758	565

heart which notwithstanding decreed with his owne mind to suffer all kinde of injuries This is the verie beastlie fearcenes of our country men not any courage of mind Thirdly it is to be observed that DAVIDs affection at last boyled-vp and that he himselfe spake at length For such is the force of our affectiones that violently they draw the regenerate hither and thither Of which it is that you yet perceiue some remanēts of sinne still to remaine in every one of the best men and that this perfect regeneration of the Papistes is but a dreame Surely I beleeue that these men never yet sufficiētly went down into themselues and haue never seen that vyle corruption that lyeth far ben in the heart I know sayeth the Apostle being now regenerate that in me 〈◊〉 7. 18. that is in my flesh no good dwelleth He indeed felt that bitternesse of sin cleauing fast to the ribbes and that law which he calleth The law of the members rebelling against the law of the Spirite which indeed those men haue never yet felte nor would not feele Fourthly it is to bee noted that DAVID gaue not place incontinēt vnto his affection for you see here that he bursted foorth into these voyces by certaine degrees For afflictions cōming vppon vs dailie first of all sorrow like a wounde waxeth greene then the hart groweth hoate thirdly the fyre kindleth vp and then indeede the tongue is lowsed Learne therefore that the affectiones of the renewed man burst not foorth without some wrastling whereby indeed the regenerat man differeth from the vnrenewed which easilie yea with any light motion is brought on to commit any thing and from hence proceedeth also another difference betuixt the renewed man the vnregenerate The regenerate man indeede suffereth greatly for a long time wronges and afflictiones IOB took in patience the los of his goods he suffereth also patiently the tinsell of his children but when it came to boyles in his owne bodie hee suffered not those with so patient a mind Notwithstanding that mans wounderfull patience is recommended to the whole posteritie But he which is not renewed suffereth nothing with a willing minde if he be not able to revenge wronges when hee woulde notwithstāding he reteineth with in himselfe an intention of vengeance Fiftly it is to be marked DAVID kindled vp first then he spake Iame. 3. ● Iames in his Epistle He calleth the tongue a fyre also the same chap. 3. 6. Apostle calleth it a fyre inflamed of Hell Beholde in this place that hel which is no other thing then the fyre of malice burning vp in the hearte as it were and blowen vp and fed by Sathan Se therefore vnlesse there be first a flamme in the hart ther is no flamme in the tongue That thing which defyleth the man sayeth the Lord commeth out from within the man Then as oft as thou hearest those blasphemies reproches and rotten filthie speaches impute not those so much to the wickednesse of the tongue as to the vncleanesse of the heart For of the abundance of the hart the mouth speaketh We detest the mens tongues but if wee were able once to see those fowle and filthie hearts of men which God alone beholdeth howe greatly I praye you would we altogether abhorre them For there is nothing more detestable to the godlie man then is the soule and hearte of a man not regenerate by the holie Spirite Hitherto hath bene declared the first parte of the Psalme Cause me ô Iehova to prooue in He maketh mention of the prayer which he vsed in the falling backe whereof againe there are two parts Firste hee earnestly craveth death then he desireth a deliverance from sinne two parts of the petition and from the punishment of sinne To the ende this doctrine may be the easier these two thinges are to be distinguished in the first petition First the petition it selfe in the firste part of the fift verse The first part The second the reason of the petition in the nexte parte of the same verse The third is an amplification in the laste parte of the same verse and in the beginning of the next verse The fourth is an● certaine acclamation in the seconde parte of the sixt verse the whole 7. verse through out Nowe as concerning the petition Cause me to proove in experience sayeth he mine ende He might haue comprehended this in one word make me to die but he vsed a circumlocution because of his passionat affection to shew the loathsomnes he had of life as if he should saye I haue long sinsine sought the end of life make me to feele it in experience at last Then the reason is adjoyned from the shortnes of this life What is the measure of my dayes sayeth he As if he should say it is nothing Then cōtinuing in the purpose and willing as it were to define more exactlie the time of his life First he maketh a preface that he wil diligentlie endevour that he may see and know how durable he is There after hee prescribeth the time of his life then clearelie hee sheweth as it were to God the author thereof the measure of his life Behold saith he thou haste appoynted my daies as handebreadths that is no longer then is the measure of an hand-breadth Then he proceedeth in the extenuating of his daies My time sayeth he is nothing before thee This much cōcerning the enlarging of the Argument Last followeth the publishing of a graue weightie sentence or acclamation Surly al men saith he is everie way vanitie although he bee never so well established That is firme and fixed in this life like as DAVID appeared to be in a noble pussant kingdome the enemies vppon all sides being overcome when this conspiracie arose Now hee repeateth this parte of the acclamation For in the same meaning he sayth Doubtlesse man passeth away by a shaddow That is by a certaine vanishing fashion 1. Cor. 〈◊〉 31. as PAVLL speaketh by a fashion or figure by which wordes it signifyeth not anie substantiall thinge but a certaine vanishing fashiō of a thing The same is the judgmēt of the Prophet of every wicked mā Psal 7● 60. although he appear to be never so well established The same also is the Apostles judgement concerning this whole presente whorlde The fashion of this worlde sayeth hee goeth away 1. Cor. 〈◊〉 31. And this much indeede hath bene spoken of both the partes of the acclamation Surely in vayne they make a noyse He sheweth the selfe same vanity to be of mens careful indevours which is of the men themselues as if hee should saye They labour runne sweat in vaine which thing he himselfe had before founde in experience who after he had purchased with so great travell the kingdome and so great riches he saw Abschalom his sonne to rage and he beleeveth that Mephibosheth would interprise some thing against the kingdome and therefore hee was

will redeeme my soule foom the graue Hee thinketh it not sufficient to lay this argument nakedly downe but hee premitteth the amplifying thereof from the contrary which to wit falleth out to them who place their confidence in riches and honoures For there is none of them who is able to redeeme his soule from death This amplification and declaration to the ende wee may the more clearely vnderstande it shall bee deduced into those partes First in the seaventh verse and thereafter vnto the eleventh verse he sheweth that he that putteth his confidence in riches is not able to deliuer a soule from death Then next he sheweth that he which putteth his trust in honour cannot redeeme a soule from death from the 11. verse to the 14. vers Thirdly while he considereth these things earnestly hee aggregeth the foolishnes of those men as also he rebuketh the foolishnes of the posteritie in the 14. and 15. verses I returne to the first parte Of these sayth he who trust in their wealth c. None there is who is able to deliver with all his riches not so much indeed as his brothers life let bee his owne life for a man will redeeme his owne life with a greater price then his brothers So that he may liue for euer and not find in experience corruption And in the ninth verse the reason is inserte For sayeth hee the redemption of their life is deare Yea certainly the price of life can at no time bee payed by them to GOD. And this is the thing which he subjoyneth Yea it ceaseth for ever The summe of all tendeth to this as if he should say he who placeth his confidence in riches hee cannot indeede by his wealth so much as redeeme the life of his brother let bee his owne life Mark Dauid speaketh not after this maner He who putteth his trust in his welth knoweth not what the inconstācy of the world is how long he is to inioy that wealth but giuing that he had sufficient portiō of riches in this whol life notwithstanding he affirmeth that hee is not able beyonde that moment appoynted for death to protract this life or to giue immortalitie to anye mortall man DAVID then for this cause estemeth verie litle of riches because they cannot make a man immortal he regardeth immorality so much It cannot be said how farre the judgement of the men of this worlde differeth from this sentence of Dauid These men knowe indeed that neither riches nor honoures are able to giue immortalitie Notwithstanding taking no thought of immortalitie they place their whole trust in those things And some are so prophane that they are not ashamed to say If they be in a good estate in this life they little regarde that life to come But others if they dare not be so bold to cast out so prophane a speach neuerthelesse they sufficiētly shew in their life manners that they thinke the same thinge in their hearts Man in the first creation was made for immortality 2. Cor. 3. 5. yea there is in him by nature it selfe some feeling and desire of immortalitie Then I reckon this amonge the extreeme greateste curses that any man shall become so brutish that all his life long he shall thinke nothing of immortalitie Notwithstanding you shall see euerie where many such not so much men as wild beastes hauing nothing of mans nature in thē except the outward shew yea who are worse then the verie wild beastes For the wilde beastes reteine their owne nature but those degende from their owne naturall But what will you say ar riches so great enemies and contrarie to that life to come Are not rather all those temporal goods as many earnest pennies of that life and felicitie to come I answer I say that riches scattered abroad rather then gathered together by hook crooke are more profitable to eternal life For where a mans treasure is gathered together there is his heart But the riches scattered abroade are that true The saurie which shall be profitable to eternall life Callest thou that a treasure would any man say which is scattered abroade Yea 1. Tim. 6. 10. 19. surely the Apostle calleth dispersed riches a treasure For if sayeth he we be ready to giue wee shall lay vp for our selues a good foundation for the time to come that we may take hold of eternall life You see therefore that we lay vp that which notwithstanding wee giue out and gather that which nevertheles we disperse Although he see The second part of the amplification whereby hee sheweth him who putteth his trust in honour is notable with glory and honour to redeeme his owne life Then he teacheth what they get of that to thēselues they ar notable to redeeme their soules although sayeth he they see the wisemen of this world none otherwise to perish then the vn-wise foolish and brutish And that they leaue all their riches and magnificence to others yea perhaps to men vnknowen and strangers Notwithstanding their minde is to seeke glorie to themselues yea and that of woorkes builded vp here and there gloriously Which it pleaseth them to call after their owne names Then hee subioyneth in the thirteenth verse which befalleth those ambitious men The man who is in honour he shal receiue no further profite of his honours then the rich-men of their riches Yea surely all the honours shal not bee able to giue him the delaye of one night hee becommeth at last like vnto beastes that perish For even as in his life hee was like vnto these verie beasts to wit vnderstanding nothing as it is set downe in the last verse so also in his death hee shall bee like vnto them Eccles 1● 18. 19. For it is good reason that hee which liveth like a beast shall also die lik a beast Mark here he saith first that he who putteth his confidence in honour that is the ambitious man seeth and vnderstandeth Then next he sayeth that nevertheles his minde is to seeke glorie It profiteth nothing atall to see the thing that is good and to be followed and the thing that is evill to be eschewed vnlesse God therwith open the heart to this ende that the thing which we see and vnderstande we feele it intirely in our heart You will see every where wicked ambitious covetuous yea and cruell men when they haue a thousand such most dolefull experiences before their eies notwithstanding they are not commoved with any of those thinges neither yet chaunge they their mind and purpose into better And what is the cause Those menne see well-ynough with their minde and do vnderstande but they feele nothing in their heart Therefore God is earnestly to be praied vnto that as there wants not examples as well good as evill of all sorts so he would graunt vnto vs that we may feele intirely in our heart that there may bee with the knowledge of the minde a conscience and a feeling of the heart

the feeling of misery stirreth vppe the petition of mercy Neither doth any man earnestly pray vnto God but he whom his owne miserie mooveth Considder therefore first the fountayne of that loue which he set down to wit the sense of misery from thence proceed prayers from prayers againe aryseth the benefite of deliverance from the benefite of deliverance commeth the feeling of the loue and mercy of God from the sense of the loue and mercy of God proceedeth againe our loue towarde God This therefore is the first degree of our blessednesse that wee our selues feele how miserable we are it is good to be afflicted It is good for me sayeth Dauid that thou hast humbled me Looke the effects of afflictions Affliction causeth patience and patience experience and experience hope also hope maketh not ashamed For although the roote seemeth to be bitter notwithstanding it bringeth foorth at length sweet fruites And when the dolours of death compassed He declareth againe more plainely Heb 12. 11 the thing that immediatly before hee had spoken And first hee setteth before our eyes that present daunger in the which hee was placed Then he setteth down his sorrow proceeding from that danger and perill Thirdly the deliverance after the dolour And wee haue these things vnto the 7. verse First therefore he paynteth out vnto vs his dangers in these words And when the dolours c. By which words he meane thane most dangerous and most imminent perril Looke 2. Sam. 22. 5. and Psal 18. 5 David being constitute in this perrill and anguish almost hee was driven to a certaine desperation for as we shal see hereafter in the 11. verse hee bursteth foorth into wordes of infidelitie and accuseth Samuel of a lie as if hee had promised him the Kingdome of Israel not of the Spirit of God but of a fleshly mind From whence we learne how great the force of afflictions sorrow is yea in the very godly Neither ought we rashly to judg of the dolour and impatience of men when they ar grievous●●e afflicted and exercised vnder the hand of God Dauid complayneth in another place Psal 32 ● When I held my tongue sayeth he my bones wore away in my roaring all the day Where he professeth that for a time in his afflictions he rather roared like a Lyon then vttered the voice of a man Anguish c. In these words he openeth vp his sorrow which arose from the present danger I called vppon the name Here wee haue the deliverance out of the danger after the sorrow First he declareth that he calleth vpon the name of Iehova this was the first grace and a certaine preparation to the deliverance following For surely if we will compare this gift of praying with temporal deliverances whatsoever the gift of prayer is a certaine greater gift then are all these temporall deliverances and hee who hath gotten but only the Spirite of prayer in afflictions and daungers hath gotten more at Gods hande then if he had gotten this present life and al temporall deliverances and it is certaine that he to whome God hath given that his ●pirite whereby hee may pray that hee shall not praye in vaine but shall get a deliverance either temporall or everlasting from whence Paule prooveth the certainty of the glorie to come by that reason Rom. 8. because the Spirite maketh intercession for vs with sighes that cannot bee expressed We haue the summe of Davids petition comprehended here I beseech thee Iehoua sayth he deliver my soule Then he craveth deliverance Marke then When affliction oppressed David outwardly and sorrow within that is his affaires were no waies in an good estate neither was the disposition of his mind quiet then God would not take David out of this life being thus disposed afflicted For if death had seazed vppon him being thus afflicted surely not onely the present life but the life to come had bene brought into danger But having first sent his spirit he reformed Davids mind within and bowed it to prayers Then he delivered him out of danger Mark then that the godly are oft brought to an extreame danger yea not only externally but also they are in an evill case within and are at some times driven into a certaine despaire in the which they being now placed if God would bereaue them of this life or would suffer them to be oppressed they should be in daunger to loose that other life But God vseth thus to deale with his owne that hee taketh them not out of this life except they be well disposed in some measure in their soule well furnished with his Spirit When contrariwise he suffereth the wicked being in an evill case and driven into desperatiō to perish their souls not being turned vnto him before their laste breath go out Obserue secondly We see that Davids last refuge is here vnto God Good and evill men are alike subject vnto the afflictions of this life before they come vnto the last daunger the wicked appeare ever to be in the better estate for all things that belong vnto this worldly life are for the most parte readie at their hande yea they haue very many deliverances But when they come to the last daunger and when all the helpes of this worlde fayle then the godly are in ane over farre better case and whosoever they be that put their trust in GOD for God is a refuge vnto them But the vngodly ar driven into despaire Gracious Iehova Here followeth the effecte of Davids petition deliverance out of the present perrill When sayeth he I was vtterly brought downe God bestowed salvation vpon me He speaketh not this rawlie and coldly but hee describeth his God accordingly to the purpose first from his grace justice and mercy then from a general effect of these causes Gracious God is called gracious because of his meere grace without the deserving of men he bestoweth vpon vs all his benefites He is called lust because he is true and faithfull in his promises For Iustice if at any time it bee conjoyned with deliverance as when it is saide that God is juste because he delivereth vs then faithfulnes is to be seene in the promises As Psal 31. 2. In thy righteousnes deliver me And Psal 51. Deliver me from bloud ô God the God of my salvation and my tongue shall sing thy righteousnes Finally he is merciful because he regardeth the miserie of the afflicted For mercy hath a respect vnto misery Iehova preserving the simple That is that generall effect proceeding from the properties of GOD aboue rehearsed The simple in this place are they who are destitute of mans helpe and counsell and who in a single minde recommend themselues vnto God This description of God is applyed to the following effect of Dauids deliverance For those godly men if at any time they haue made mention of any worke of GOD they described God the worker thereof according as it aggreed with the worke and