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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	father_n	holy_a	lord_n	5,731	5	3.8503	3	false

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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

he wil make me to know that path-way which leadeth to eternall life And having knowen it I shall walke therein By these wordes therefore he vnderstandeth that the waye to life and to the heavens is to be clearely shewed vnto him after that he sal be raysed out of the graue Now in the words following he signifieth the life it selfe which after he hath walked through in that waye to an end which leadeth to life to the heauens he shall attayne vnto The sacietie of ioyes He expresseth that life first by joy and by the saciety of joy then by pleasantnesse He maketh the beginning and fountaine of the joy the countenance of God Gods right hand he maketh the cause of the pleasantnesse and he boundeth both the joy and the pleasantnesse with eternitie of time Our Lord Iesus Christ bring vs to this life To whom with the Father and with the holy Spirit be all honour and glorie Amen THE ARGVMENT Of the XXIII PSALME A Psalme it is of doctrine in which David glorying openeth vp his confidence and securitie Also this securitie which is to continue for all time to come proceedeth from the confidence and present fruition of the mercy of God toward him and of his Pastoral care over him Two things therfore ar proposed in this Psalme This first a confidence and apprehension of the present favour of God The other is a security in time to come arysing of the confidence that God will with the same gracious favour in all posterities to come follow him Both these things are shortly see downe in the first verse Then they are opened vp in the verses following Confidence specially vnto the sixt verse and Security in the sixt verse THE XXIII PSALME 1 A Psalme of DAVID Iehova i● my sheepheard I cannot lacke 2 He maketh mee to rest in foldes replenished with grasse he leadeth me by the soft running waters 3 He maketh my soule to be quiet hee leadeth me in the waies of righteousnesse for his owne names sake 4 Although I walked through the valley of the deadly shaddow I would not feare evill because thou art with mee thy rodde and shepheardes crooke they comfort mee 5 Thou furnishest a table before me ouer against mine enemies thou plentifullie anoyntes mine head with oyntment my cup is very full 6 Surely goodnesse and mercie shall follow me all the dayes of my life and I shal be at rest in the house of Iehova so long as times shall indure IEhova is my sheapheard This is the proposition of a glorying The proposition of the first part first of confidence and as it were the Pastorall care of God toward him Then of securitie in time to come In the first parte of the proposition hee expresseth Gods care borrowing the words from a sheapheard a flock comparing God with a Sheapheard and himselfe vnto a sheepe Iehova saith he is my Sheepheard That is The other part of the prepositiō as the shepheard feedeth his sheepe so Iehova feedeth mee I cannot lacke The other part of the proposition in which is set downe the securitie in time to come Also this securitie in time to come is gathered brought in from the present confidence apprehension of the care of GOD toward him as if he should say GOD feedeth me for the time present and by all meanes taketh care of mee Therefore I shal never want his help in time to come neither shall it ever come to passe that I in any time cōming shall lacke any thing The like glor●ing we haue of Paule Rom. 8. 10. God is on our side who is against vs So much hitherto then wee haue spoken of the proposition set downe by waye of glorying wherby we see confidence in God present for confidence is the apprehension of a thing presente to bring out securitie wherby any godly man promiseth vnto himselfe that God will be present with him for all time to come There is no other thing vnlesse we will except God which by the owne presence thereof can make vs so secure I speak of that true spirituall securitie For I grant that the trāsitory things of this world ingender in mens mindes a certaine securitie which we call carnall such as was that of that rich man which after that his barnes were enlarged and replenished saide to his soule Luk. 12. 19. Soule thou hast much goodes layd vp for many yeares liue at ease drink and take thy pastime But what heard hee from God O foole sayeth he they will take thy soule from thee this same very night And Paule sheweth what followeth vpon this fleshlie securitie 1 Thes 5. 3. When they shall say peace and all thinges quiet then shall come vpon them suddaint destruction as the sorrow of a woman like to travell and they shall not escape Therefore this carnall securitie is deceavable but that spirituall quietnes shall never deceive vs neither yet can wee glorie sufficientlie of spiritual securitie neither yet can we at any time to come promise things great ynough to our selues of God and of his mercy to all posterities of that spirituall quietnesse He maketh me He openeth vp the first part of the proposition first by allegorical speeches vnto the fifth verse then in proper speeches in the fifth verse Then to the end hee might declare that Iehova is his shepheard he maketh an induction first of the partes of a good Pastour Now there are fiue parts of the office of a sheepheard reackoned out Fiue parts of a pas●●●rll duty whereof the first two pertaine to the bodie of the sheepe the third to the soule the fourth fifth to the waies in which it walketh Then the first part of the duty of a good sheepheard is conteined in these words In foldes replenished with grasse In which two things are comprehended The first is 1 Nurishmēt the office that he maketh the sheep to bee satisfied in foldes abunding with grasse The other is that the sheepe now being filled hee maketh them to lie downe and rest that is he maketh to enjoye an exceeding soft quietnesse For in this latter that former is to be vnderstood for the sheep vseth not to lye downe rest while it be filled first DAVID applyeth this part of the dutie of the Pastor to him selfe as if he should say None otherwaies then the shepheard maketh the sheepe to fill the selfe in the foldes abounding with grasse and then to lie down rest so none other waies say I doth GOD refresh my bodie with meate and most sweete rest 2 Refreshment He leadeth by the soft running waters The second part of the duty of a shepheard bêlonging also to the bodie of the sheepe Now it is seene in that that the Pastor careth to quench the thirst of the sheepe by giving vnto it the commoditie of drinke and refreshment Even so sayeth DAVID Iehova quencheth my thirst and refresheth my bodie Then this much hitherto DAVID hath

muste proceed from the Spirit of God himselfe They call this Spirite the Spirite of adoption which as PAVL● speaketh Rom. 5. 5. powring out into our harts that fatherlie loue of God testifieing therewithal that we ar the sons of God therfor it openeth our mouth that we cry Abba father that in our affliction we complaine vnto God For this is it which the Apostle speaketh Rom. 8. 26. The Spirite it selfe maketh requeste for vs with sighes that cannot bee expressed From this Spirit therefore this so familiar a complaynt of afflicted DAVID commeth For except this spirit and some sense of the fatherly loue of God be present as in the meane time I grant vnto you that it may be that some man will shout and howle in afflictiones and roare according to the custome of Lyons wildbeastes as DAVID speaketh of himselfe Psal 32. at which time in troubles he is not so tuitched with this feeling of the fatherly loue of God Neverthelesse that a man may familiarly turne himselfe vnto God and complaine vnto him as vnto a father of the grievousnesse of the affliction no maner of way can it come to passe except this Spirit be present and that there be some sense of the fatherly loue of God Servile 〈◊〉 so●●y 〈◊〉 A servant that onely feareth his maister because of wrath and therewith loveth him not also neither yet on the other side feeleth that he is beloved of his maister while he is beaten by his angrie maister hee turneth not vnto him hee quarrelleth not with him familiarlie but as his maister handleth him inhumanelie so he complayneth not so much according to the maner of men as hee roareth and howleth like vnto wilde beastes without all sense of the loue of his maister But the sonne who is touched with a sense of his fathers loue in the midst of the chastening he turneth him vnto his father and quarrelleth with him familiarly So the afflicted childe of God quarrelleth with God his father of whome he feeleth himselfe much more loued yea euen then while he is afflicted be Gods hand then any naturall sonne whosoeuer can be beloved of his father Hee feeleth also God the father to suffer together with him to be commoved by the self same afflictions of his which otherwise hee him selfe sendeth vpon him euen as a father is touched with a compassion in the very meane time while he is chastising his sonne notwithstanding that of necessitie he is compelled to chastise his sonne specially to the ende he should not grow worse by libertie and impunitie And so to this place wee haue spoken of DAVIDS complaynt which we ought to follow in our afflictiones in which certainlie we should endeuour that ther be ever present with vs a sense of the loue of God in Christ Iesus But so far as concernes the person of DAVIDS enemies you haue in them not onely an example of blasphemie against God but of extreame malice against men who spare not so much indeede the soule or the other life in so far as they indevour altogether to cut away the hope of Gods helpe In which thing also yet see their wonderfull blindnesse who thinke that the godly are altogether left by God in the meane time when they are afflicted of him yea and also that they themselues are stirred vp by God to destroy and vtterlie to overthrowe them like as that blasphemous lowne Rabschake gloried against the people of God 1. King 18. 25. Am I nowe come vp without Iehova vnto this place to destroy it Iehova hes saide vnto me Go vp against this land and destroy it And thus much haue wee spoken of the first part of this Psalme 4 But thou Iehoua art a buckler about me my glorie he who lifteth vp mine head 5 I crying vnto Iehova with my voice he answered me out of the mountaine of his holines Selah 6 I Layd me downe and slept I awakened because Iehoua susteined me 7 I will not be affrayd for ten thousands of the people which standing round about mee haue pitched their tentes against mee The other part of the Psalme BVt thou Iehova The second parte of the Psalme in which through the sense of the presence and help of God albeit hee was not yet in effect delivered notwithstanding he glorieth as if hee were euen now delivered For he had scarse complayned vnto God when hee felt some presence and protection of his before hand For surely no man wil haue his recourse vnto God in Iesus Christ before he first in some measure feele his helpe Come vnto mee saithe hee Matth. 11 28. all yee who are wearie and burdened and I will make you to rest But what are these helpes to the ende we may come to the particular which DAVID felt to come from God in the time he had his refuge to him DAVID being disarmed fledde from his sonne Abschalom now he felt God as a buckler to cover and protect him whollie over David miserie 〈◊〉 glorie Hee was in shame hee felt God to be vnto him Glorie He lay prostrate he felt God lifting vp his head And to speake it in a word hee felt God to supplie all that wanted in him The matter is so then surely thou shalt want nothing which that onely one God shall not furnish if thou haue thy refuge to him yea thou shalt also feele him only to be all vnto thee Desirest thou wisedome he shall be wisedome vn-thee desirest thou glorie He shal be glorie vnto thee Desirest thou riches hee shall be riches vnto thee Finally he shal be vnto thee al things that thou desirest Moreover DAVID whiles he felt the sethings he holdeth them not within himselfe but the things he feeleth he speaketh out professeth them first before GOD. This sense of the mercie of God The seeling of the mercy of God it cannot be altogether suppressed and restrayned but it will burst foorth in an open confession For so both God himselfe is glorified and he who hes that sense receiueth the greater consolation especially the sense of the mercy of God being inlarged by the confession For how much the more we vtter foorth that sense of Gods mercy in our harts so much more it groweth and is enlarged But hee who never at any time speaketh a word either with God or men of the mercy of God in Christ Iesus this man by his silence declareth plainely ynough that he is not touched as yet with that sense of the mercy of God with which it became him to be touched The acknowledging of the mercy gotion I crying out Hee goeth forward in his glorying and as first hee had professed before God himselfe that feeling of his mercy so turning himselfe vnto men hee commendeth the same vnto them beginning first from the manner and fashion whereby hee had apprehended the mercy of God Then in following out every particular parte of the mercy For so it commeth to passe that both

For it is the Spirite by whome wee crye as it were with a mouthe stretched out wide For howe oft wee double our crye so oft the feeling of the Spirite is doubted in our hearte The firste crye proceedeth from the firste feeling of the Spirite The second from the nexte The thirde from the thirde and so forth For no man calleth Iesus the Lorde but by the holie Spirite 1. Cor. 12. And we know not what to pray as it becommeth vs because it is the Spirite vvhich maketh intercession for vs with sighes that cannot bee expressed Rom. 8. For this cause I speak those things that the natural man may know that it lieth not in his power to pronounce one good word except first of a natural mā he be come a spiritual man But what is that that moveth him to cal● so ernestly vpō God to this end that he would len his eare vnto his prayers Thought the that God was deafe These which are oppressed with Gods hande they thinke that God is so estranged from them that he nether seeth nor heareth them neither that hee remembreth them at all From whence arise those so lamentable voyces Heare ô Lord See ô Lord Remember ô Lord which occurre every where in the Psalmes But are they which call vpon God from their hart and earnestly desire his presence are those I saye in the meane time altogether destitute of the presence of God Would they I praye you bee able to seeke the presence of God vnles surely they had some presence of GOD through his own holy Spirite Are we able without God to thirst after God What require we therefore which we now haue For this cause we doe this that we may the more enjoy and possesse God For prayers bring that to passe that God draweth neere vnto vs and they are the increase of mercy grace for it is not possible that those sighes which are not so much oures as the holy Spirits in our heart and the cryes of that same Spirit in our mouth can passe away in vaine For GOD knoweth what the meaning of his Spirit is And blessed are those that hunger and thirst for righteousnesse for they shall be satisfied And we find that in experience in our selues that wee no sooner sigh vnto GOD but our soules are watered over with a certaine vnspeakable ioye so that we truely feele that thing to wit that the presence of God through the Spirit of heavines and invtterable sighes causeth the presence of God through the Spirit of ioy and vnspeaktble gladnes If thou shalt The preventing of an objection For this might haue bene objected either by God or by his own conscience Thou art a sinner Then how shall I heare thee Why doe I not rather consume thee in my wrath He answereth first by a concession If thou shalt straightly mark iniquities O God surely I grant that no mortall man can stande in thy sight but of necessitie he must be consumed be thy wrath Then next he answereth by an correction But vvith the is forgiuenesse As if hee should saye Thou markest not our iniquities according to thy justice but of thine infinite mercy thou forgavest them al in thy Son Iesus christ For the Fathers indeede and those auncient Prophets felt not at any time their sinnes to bee forgiven them through the mercie of GOD but by that mercy in Christe who hath promised vnto them whom they sawe as it were a farre off and in whome alone the wrath of God was pacified even since the beginning of the world to the ende that some place might be left for his mercy For vnles first his justice be satisfied surely there is no place for the mercy of God Also our estate in that respect is the more blessed then that estate of the Fathers becaus that sacrifice of Christ is presēt before our eies which they behold a far off in plain words may say God in christ is merciful hath forgiven al our sins which they no way ar able to say We learne also in this place this by the example of the Prophete that the conscience of sinne which wee call the trouble or evill of the conscience is an impedimēt that we pray not friely vnto God Yea we finde also the same in experience that an evil conscience vnles it be clensed vtterly stoppeth vp to vs al entry vnto God For that is the thing which the Apostle sayeth Let vs draw neere with our harts purged from an evill conscience Wherefore no entrie is patent vnto God except the heartes bee first purged from an evill conscience Also that thing which we spake concerning the conscience of sinne we affirme the same of sinne the selfe which if it be not altogether remooved out of the sight of GOD surelie God shal not so much indeed as count vs worthie of his sight And this is that which is spoken in this place If thou shalt straightly marke iniquities ô Iah Lord who can be able to stand Then to comprehēd in one word the things we haue spoken The conscience of sinne which forbiddeth vs to look vpon our God And that is sinne which hindreth God to looke and behold vs that are miserable And we learne the remedie of this evill out of the second part of the aunswere But with thee is forgiuenesse Wherefore this is the onely remedie that wee haue our refuge vnto the mercy of God yea and that by a simple and cleare confession of our sinne For no man ever yet compeared before God but as a certaine guiltie person craving the mercie of God earnestly with a confession of his sinnes But in this the whole difficultie consisteth how we may come to that throne of grace For seeing we cannot pearse but as it were through the middest of justice as it were through a certaine fire and slamming wall vnto the mercy of God and to that throne of grace surely it is requisite that he that would draw neere to that throne of grace bee enarmed and prepared against that wrath and righteousnesse of GOD which suffereth nothing which hath yea and it were never so little vncleannesse in it to approche neere to that inviolable majestie Now we cannot be armed against the heate of that fire with any other thing then with the alone righteousnesse and satisfaction of Iesus Christ Wherefore whosoever would draw neere to the throne of grace and breake through the middest of that justice and wrath of God of necessitie that man must be found to be in Iesus Christ and that he be purged by that bloud offered by his euerlasting spirit from his dead workes Heb. 9. Then after he is cōmed to the throne of grace by the faith of Christ then is that passing sweete voice of forgivenes and iustification heard That thou mayest This is the ende of the mercy and forgiuenesse of GOD his worship and reverence For no man ever at any time reverently worshipped God but he to whom his sinnes were forgiven