temptation as Christs question in answering of it doth import What is a man profited in this case saith he 2. He that in fear to lose or in hope to gain some earthly thing refuseth to maintain Christs cause shall lose more then he can gain were it a Kingdom for he loseth his soul and what profit hath he if he gain the whole world and lose his own soul A fourth reason Nothing in the earth can redeem a mans soul when he hath shed from me for fear of the crosse or hope of gain therefore resolve to bear my crosse rather then to deny me Doct. 1. There is no ransome of a mans soul beside Christ if any man deny him for What shall a man give in exchange for his soul 2. It is a special means to strengthen us against the fear of the crosse for Christs cause to foresee our irreparable losse if we deny him and to say with our selves What shall a man give in exchange for his soul Vers. 27. For the Son of man shall come in the glory of his Father with his Angels and then he shall reward every man according to his works A fifth reason Though I may seem mean and abased in that my followers are put to bear my crosse yet I will be found the glorious Son of God worthy to be suffered for Therefore let no man think shame of my crosse The Son of man saith he shall come in the glory of the Father The sixth reason The fruit of bearing my crosse or refusing of it shall be seen at the day of judgment when I shall be Judg and shall reward the backslider with deserved judgment and shal crown the grace of suffering for me with the reward of life He shall reward every man saith he according to his works Hence learn 1. That Christs incarnation neither should nor shall derogate any thing from the glory of his God-head for The Son of man shall come in the glory of the Father 2. The Son of man and the Son of God is onely one person for it is said The Son of man shall come in his Fathers glory 3. The fruit of every mans works whether good or ill shall be found at the second coming of our Lord for Then he shall reward every man according to his works Verse 28. Verily I say unto you There be some standing hâ—re which shall not taste of death til they see the Son of Man coming in his Kingdome The seventh and last motive is I do promise a glance of the glory of my kingdom unto some of you my hearers before I die as much as may incourage you and all others my followers to indure any crosse for me Therefore resolve to bear the crosse Now some little glance of his glory he gave shortly after this in the transfiguration but this was not the main matter his coming in the power of his kingdome was then made more evident when after his resurrection he declared himself Lord and King in erecting his church with all her officers where he pleased in subduing Jews and Gentiles unto himself by the power of his Word and Spirit in separating his church and his people from the world without the church This Kingly power was seen most evidently by such of the Apostles as lived longest and this his coming in the power of the gospel is a pawn and evidence of his future coming to judgment in the glory of his Father Hence learn 1. Whosoever get a right sight of the glory of Christs power in converting soules in erecting his church with all his ordinances therin and governing of it will not refuse to bear his crosse for To encourage the disciples to bear the crosse this promise here is made 2. Christs power and grace manifested by conversion of soules and erecting of the church in the Apostles dayes is a demonstration of Christs Kingly Power and an evidence of his coming unto judgement for Some saith he here standing shall not taste of death till they see the Son of man coming in his Kingdome CHAP. XVII After Christs transfiguration to vers 14. He healeth the lunatick to vers 22. Fore-telleth his own passion and payeth tribute Ver. 1. ANd after six dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them up into an high mountain apart HOwsoever the last verse of the former chapter is not altogether fulfilled in this transfiguration of Christ yet is it some earnest of performance of the promise there made for by this glance of Christs glory they had evidence how glorious he should be in the morefull manifestation of his Kingly power and Majesty He chooseth witnesses not all but some and these in a sufficient number three the same whom he was to make witnesses of his agony in the garden therafter Peter Iames and Iohn and these he takes apart into an high mountain that being separate and set above distractions they might attend the vision without interruption Doct. 1. Our Lord will not use all his servants alike familiarly but some such as he pleaseth he will make in some cases more intimate for here he chooseth only three to see his glorious transfiguration 2. Such as he minds to acquaint most with his sufferings he will readily acquaint most with his glory for their incouragement and preparation for these three are they who are made witnesses hereafter of his agony in the Garden Peter Iames and Iohn Ver. 2. And was transfigured before them and his face did shine as the sun and his raiment was white as the light In the transfiguration the Lords glory appeareth in three things The first is the alteration of the naturall obscurity of his flesh into a glorious shining brightnesse flowing from the in-dwelling of the God-head in him in so farre that the darknesse of his â—aiment is swallowed up in this light springing through the same so as it made his raiment appeare white as light Hence learn 1. Where the Lord pleaseth to let forth his glory it is able to beautifie our earthly and obscure bodies as this transfiguration far transcending Moses his face shining giveth evidence 2. Glorification taketh not away the substance nor naturall properties of the body for here is a glorious transfiguration but no abolition of the substance of Christs body Ver. 3. And behold there appeared unto them Moses and Elias talking with him The second point of Christs glory is the apparition of Moses and Elias whether in their owne proper bodies resumed for a time or in bodies formed for the present purpose to be laid down again as garments it is not materiall to inquire for either this or that was alike easie to the Lord and presuppose their bodies had been raised and laid down again in dust yet wherein soever Moses and Elias could be serviceable to their Redeemers glory it was not their trouble or loss but their advantage The main matter which we have to learn is 1. That Moses and Elias and so all the
the Inward baptism of the spirit I have need saith John to be baptized of thee 4. When Christs excellency and his low dismission of himselfe are compared it is a wonderfull thing to the beholder therefore saieth John by way of wondring Comest thou to me Vers. 15. And Iesus answering said unto him suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him Christ will have John to consider the time of his Lords humiliation and what belonged to them both in regard of their office Doct. 1. Some things were necessary to be done by Christ in the time of his humiliation which otherwise was unbeseeming the dignity of his person Therefore saith Christ suffer it be so now 2. It is a thing both right and comely for each man to do what his calling requireth for It becometh us to fulfill all righteousness saith Christ. 3. When the Lord maketh his will clear unto us we should renounce our wil and follow his whatsoever blind zeal or carnal humility shall speak to the contrary for when John was informed of Christs mind then he suffered him Verse 16. And Iesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him As Baptism was the figure of death unto Christ so his speedy coming upon dry land did fitly foreshadow that he could not be holden long of death Therefore it is marked That straight way he went up out of the water Now after his Baptism three wonders do appear The first a vision of the opening of the Heavens towards Christ and to him to shew that as he came down from Heaven so he should return unto it and that Heaven closed against us is made open through him unto these for whom he presented himself upon Baptism The next wonder is The Spirit of God descended like a dove and lighted unto him by this visible sign of his presence shewing that Christ is that meek and gentle One that innocent and harmlesse One that most loving and lovely dove in whom the Holy Spirit hath his constant residence in and through whom alone we are to receive of the gifts of the Spirit and out of his fulness grace for grace of this wonder it is said that he meaning John Baptist saw this to wit in a more speciall manner then the rest of the multitude for this was the sign promised unto John Iohn 1 31 32 33. whereby he should be certified of the person of the true Messiah Ver. 17. And lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Now followeth the third wonder unto the observation wherof we are stirred up by a new Lo or Behold for we are dull to conceive heavenly things 2. Beause we cannot conceive what the Lord doth except he declare his mind by his word A voyce speaketh from Heaven 3. Of this man now baptized and demonstrated by the glory of the opened Heaven shining on him and by the residence of the holy Ghost upon him in the similitude of a dove the Father saith This is my Son to wit my Son properly so called my native and only begotten Son by eternall Generation This is he who from all eternity was with God the Father and was God John 1. 1. and who Heb. 1 2 3. is called The brightness of the Fathers glory and the expresse image of his person 4. The Father testifieth of this person that he is his beloved Son beloved in a singular way as his Native Son Beloved for himselfe and for his proper worth being God and Man in one person 5. God loveth Christ and is well pleased with him as he standeth in our room for as he stood now in his office of the Mediator and surety for us offering himself for us unto death in Baptism the Father was well pleased and satisfied with him as with a perfect ransome for our redemption beside or above which he craved no more but rested so fully contented with the Son and with all these in whose name he did offer himself that he made open proclamation of it from Heaven saying This is my beloved Son in whom I am well pleased The demonstrative particle in the originall twice repeated importeth as much as he is that Son that beloved One by way of Excellency to wit that Son spoken of in Paradise shadowed forth in the sacrifices and other figures of the Law prophesied of by the Prophets and declared by them to be Iehovah our righteousness and waited for by all the Faithfull before his coming as the consolation of Israel namely the consolation of such as were baptized by John for salvation in him and thus we have the glorious mystery of the Trinity most clearly revealed for the eternall Father the first Person by a voyce from heaven speaketh of his eternall Son now incarnate the second Person and the Spirit of God the third Person proceeding from the Father and the Son descendeth in the similitude of a Dove all three thus distinguished remaining One infinite and undivided God blessed for ever Amen By this also we have the covenant of Redemption laid open to us for The Son incarnate offereth here himself Redeemer and suerty for the Elect to be baptized unto death The Father accepteth the offer and declareth himself well pleased in him and so it resteth that wee being unable to pay our debts by our selves or to do any thing of ourselves which may please God or profit our souls betake our selves unto Christ who is surety for all those who come unto him CHAP. IIII. Our Lord prepares himself for his publick Ministry by a conflict with Satan to vers 12. Then returning unto Galilee he taketh up his dwelling at Capernaum and preacheth the Gospel vers 17. calleth four Apostles vers 23. and manifesteth his power in the miraculous manner of relieving all sort of miserable persons Vers. 1. THen was Iesus led up of the spirit into the wildernesse to be tempted of the divel AFter that our Lord is baptized and publickly installed in his office he is moved by the spirit to enter the lifts with Satan and his temptations Doct 1. The experience of temptations is a fit preparation for a profitable discharge of the holy Ministry for this exercise was a sitting of Christ unto his office 2. All men are subject to temptations and no man needeth to be discouraged for them for even Christ our Lord was tempted and that to the end he might conquer Satan who had overcome us and might give us also the victory over him and comfort in all our temptations while wee behold the power of holinesse in him who neither had sin in him nor could be drawn by temptation unto sin 3. Whatsoever exercise we go about especially where hazard and danger appeareth we should be sure to have warrant for our ingaging
seemed to have of common gifts means of salvation shall be taken from them so as they shall not reap eternall life thereby Ver. 13. Therefore speak I to them in Parables because they seeing see not and hearing they hear not neither do they understand From this ground that this multitude was reprobate our Lord giveth a reason of his speaking to them in parables Doct. 1. Some do see with their natural eyes Gods Works and wonders and do hear his Word also outwardly who do not by the spiritual eye of Faith perceive or take up the Lord's glory shining therin for Some in seeing see not in hearing hear not 2. Concerning such as God hath reprobate he will dispose so of the meanes of salvation toward them as they shall profit nothing by them unto salvation therefore saith he I speak to them in parables Ver. 14. And in them is fulfilled the prophesie of Esaias which saith By hearing ye shal hear and shal not understand and seeing ye shall see and shall not perceive Left they should have thought this an hard saying Christ sheweth that Isaias threatned the like against the wicked in his time and did prophesie of the righteous judgment of God in this sort to come upon the reprobate in Christ's time Hence learn 1. That the prime reason of the with-holding of saving grace from such as do perish is in Gods decree of reprobation for of the reprobate it may be said Though the Lords works be outwardly and in a common manner seen by them and his Word do sound among them and be outwardly or in a common manner heard by them yet this shall be without profit to them or use making of by them for Such hearing they hear and perceive not 2. When Gods judgment pronounced in Scripture hath taken hold of one fleece of wicked persons in one age it goeth on to be executed upon others after them of that same sort for the words of Isaiah spoken to the people in his own time are to be fulfilled even upon the wicked in Christs time some hundred years after Isaiah's prophesie and the same words are fulfilled in our time and shall take hold of the wicked in time to come Ver. 15. For this peoples heart is waxed grosse and their eares are dul of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them The Lord sheweth the righteousness of God in execution of this decree of reprobation by this that there is in them a voluntary induration of heart going before the juridial induration inflicted upon them Hence learn 1. That beside the natural seneslesnesse of things spiritual and the natural ignorance and unbelief of the Gospel there is an affected voluntary blindnesse of mind and hardness of heart which men draw on by custome of sinning this is it he saith Their eyes have they closed 2. Where unto natural blindnesse and hardnesse of heart men superadde a wilfull blindnesse and hardnesse of heart it is justice with God to give them over to a judiciall blindnesse of mind and hardnesse of heart as the comparison of this place with that of Isaiah cha 6. giveth ground for here their voluntary blindness is set down They have closed their eyes there the judicial blindnesse and hardness is set down Shut their eyes make their heart fat 3. This plague is proper to the reprobat who God wil not save to whom God hath resolved to give no saving grace Lest he should heal them 4. whosoever get grace to turn fro their sins to repent to beleeve in Jesus Christ are not given over to a reprobate sense shal surely be saved For while he saith He wil not grant them grace to hear and understand that is to believe repent least they should be healed he importeth that if they did believe and repent they behoved undoubtedly to be healed the exercise of Faith and Repentance being infallibly marks of saving grace Ver. 16. Bâ—â— blessed are your eyes for they see and your eares for they hear 17 For verily I say unto you that many Prophets and righteous men have desired to see those things which ye see and have not seen them to hear those things which ye hear have not heard them By shewing the reprobation of this People Christ commendeth the estate of his Disciples Doct. 1. Such as have received grace to perceive salvation offered in Jesus Christ and to lay hold theron are truly blessed for Blessed are your eyes saith Christ for they see 2. The miserable condition of the reprobate and such as are given over to misbelief doth commend the blessed estate and condition of such as get grace to believe being compared therwith this is imported in But blessed are your eyes 3. The estate of the church after the manifestation of the Messiah in the flesh is more blessed than the condition of the church before Christ in respect of the grace of the Gospel now more cleerly proponed without shadows and figures and in this happiness the Apostles who conversed with Christ bodily justly have the first place Many Prophets and righteous men have desired to see what you see and have not seen them 4. Such as get a saving sight of Christ do earnestly desire to see more of him for Prophets and righteous men who beleeved in Christ to come ardently desired to see him in the flesh Ver. 18. Hear ye therefore the Parable of the Sower In the exposition of the Parable learn The Lord will teach his own the meaning of his Word so as they may be edified therby and what they do not understand at one time he will cause them to understand at another for Hear ye saith he to his disciples the parable of the sower Ver. 19. When any one heareth the word of the Kingdome and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is be which received seed by the way side From the exposition of the seed sown by the way side learn 1. That the Gospel is the word of the kingdome of Heaven and other words in comparison are to smal effect but this word sheweth the way and giveth right unto the Kingdome giveth earnest and a beginning of the Kingdome of Heaven therefore it is called The word of the kingdome 2. Satan is busie waiting on where the word is preached to marr the hearing or understanding and believing of it for When one heareth that wicked one cometh 3. Where men understand not the Gospel preached and are not made sensible by the preaching of it of their own sinfulnesse and danger on the one hand and of the grace of God offered in Christ to relieve them on the other hand the word is lost unto them for The wicked one catcheth away that which was sown Ver. 20. But he that
prophets are Christs servants and witnesses unto him all of them agreeing in one with him 2. That the dead in the Lord are not perished but live with God in heaven for Moses and Elias are seen here kept therefore Vers. 4. Then answered Peter and said unto Iesus Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias The effect of this glorious vision ravisheth so the hearts of the three apostles that they could have taken this estate for heaven Hence learn 1. How joyful the sight of glorified persons shall be 2. The sight of the least part of the glory in heaven so ravisheth the soul that it forgetteth all that is on the earth and is so satisfactory that a soul could rest on the least degree thereof as in a heaven for It is good to be here saith Peter 3. It is our nature if it be well with our selves not to care for others little mind had the Apostles what need others had of their service when they could have stayed still on the mount Verse 5. While hee yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him The third point of Christs glorification is the testimony of the Father concerning his Son Jesus which Peter could never forget again 2 Peter 1.17 First they see a bright cloud then they hear a voyce out of the cloud for we are not able to behold him as he is and must not pry into his glory which is unsearchable but must take heed unto what he revealed by the eare a Voice of his Word must reveal God unto us and that which is here revealed concerning Christ is 1. That the Man Christ is true God the Son of God one in substance with the Father for This is my Son saith the Father 2. That as he is incarnate going about the work of Redemption and presenting himself Mediator for us to satisfie God in all things about us he is Beloved accepted approved as satisfactory and rested upon for our behove In whom I am well pleased saith the Father 3. That we are to take him foâ— our Teacher and Commander to beleeve and obey Him for the Father hath said to us all Hear him Ver. 6. And when the disciples heard it they fell on their face and were sore afraid This voyce was so full of Majesty proceeding from the excellent glory that the disciples fel down Doct. 1. When the God-head of the Father or of Christ is manifested who can stand before his Majesty No wonder they fel on their face the presence of the Lord in this life even in mercy reveiled is very fearfull for it is said They were sore afraid such is his glory and our weakness Ver. 7. And Iesus came and touched them and said Arise and be not afraid Thus lay the Apostles as dead men till Christ came and put strength and comfort in them Doct. It is Christ by whom we are lift up when we fal and confirmed against our fears for the disciples did not stir till he touched them and said Be not afraid Ver. 8. And when they had lift up their eyes they saw no man save Iesus only That we may know that the voice was spoke of Jesus and concerned him alone he alone is left with the disciples and now the vision is removed when the intent of it is obtained Doct. The Lord measureth the means of manifesting himself as he seem fit for our good for When they lifted up their eyes they saw none but Iesus only Ver. 9. And as they came down from the mountain Iesus charged them saying Tell the vision to no man untill the Son of man be risen again from the dead The discharging of the disciples to shew the vision until the resurrection teacheth us that the Lord hath his own set-time when he wil make use of what he revealeth to his servants and will bring forth every truth in his own time when it may be most useful Therfore saith he Tell no man till the Son of man be risen from the dead Ver. 10. And his disciples asked him saying Why then say the Scribes that Elias must first come Upon the departure of Elias and the discharge of revealing the vision the three Disciples do move a question about the Prophesie of the coming of Elias which the Disciples do think to be now accomplished and that by his staying still it might have appear'd to the world to be accomplished But Christ sheweth that that prophesie was accomplished another way in John Baptist. Doct. 1. What doubts do arise unto us about Scripture among other means let us by prayer crave solution of them through Christ as the Disciples here asked him about Elias 2 The adversaries of Christ are ready to blindfold themselves and others also by mistaking Scriptures like these Scribes who wil not acknowledg Christ to be come Til Elias come to wit in their way Ver. 11. And Iesus answered and said unto them Elias truely shal first come and restore all things 12. But I say unto you that Elias is already come and they knew him not but have done unto him whatsoever they lifted likewise shall also the Son of man suffer of them Our Lord did answer that indeed the Scripture must be accomplished not a letter fail for Elias saith he truly shal first come and that when John Baptist came this Scripture concerning the coming of Elias was fulfilled because when John Baptist came in the spirit and power of Elias Elias in a manner was revived for as Elias set himself to the reformation of Religion when all was wrong in his time so John Baptist when the whole frame of Religion was marred by the corruption of the Jewish Doctors did renew the doctrine and worship again Doct. 1. The fulfilling of the Scriptures may readily be mistaken of men for when that which is foretold is done before their eyes they wil not see it for Now Elias is come and they knew him not 2. The world instead of receiving Gods Messengers as becometh are ready to abuse them as they please Therefore saith he They have done to him what they listed 3. As men do deal with Christs Servants so would they deal with Christs self if they were able and could get occasion for Likewise shall also the Son of man suffer of them saith Christ. Ver. 13. Then the Disciples understood that he spake unto them of Iohn the Baptist. By this speech the Apostles take satisfaction and stumble no more at this doubt Doct. Albeit our Lord do not answer mens doubts and questions in so many letters and syllables yet he will make his own disciples understand the solution of their questions and what is his meaning His inquisitive Scholers shall be taught what is needful for them to know as here
they had mocked him they took the Robe from off him and put his own Raiment on him and led him away to crucifie him While the crosse is making ready the Souldiers fall on Christ and abuse him despitefully Doct. 1. When Governours and great men are against Christ no wonder to see their Servants against him also and to go about to please their Masters by wronging of Christ's members for here The Souldiers of the Governour gathered together to take their sport in abusing Christ himself 2. As the Doctrine of Christ's God-head is counted Blasphemy by the corrupt Church-rulers Chap. 26.65 So is Christ's by gracelesse States-men and Servants of civill Rulers the Souldiers of the civill Governour here do make a laughing-stock of Christ the King of the Jews offering him a Souldiers coat for a Robe a Reed for a Scepter Thorns for a Crown a mocking Beck for Reverence spitting on his Face for a Kisse of love and subjection and smiting on the head of loyalty and service but so behoved our pride and vain glory to be punished and explate 3. The malice of Christs enemies will not be satiate with lesse then bloud for when they have mocked Christ and shamefully used him They led him away to be crucified Ver. 32. And as they came out they found a man of Cyrene Simon by name him they compelled to bear his Crosse. Our Lord was so exercised in the Garden through agony of Spirit so tossed all the night with the Souldiers so agitate and vexed before the judgment seat of Caiphas and Pilat so sore spent by scourging by buffeting by piercing his Head with Thorns that now there remained not so much natural strength in his body as to bear the tree of the crosse through the way unto the place of execution therefore they finding one Simon of Cyrene by the way coming from his work in the field they compel him to bear Christs crosse Doc. 1. It was not by any humane strength that Christ did bear the weight of the curse of God due to our sins for as his body so also his naturall strength of body was like another mans and here he who upon the tree of the crosse bare our sins which are of more weight then all the mountaines and the sand of the Sea hath not so much naturall strength as to bear that tree unto the place of execution for Simon a fresh man must bear it after him 2. The death of the crosse was so shameful so abhorred and so cursed a death that none of all the multitude which followed him would touch the crosse but Simon must be compelled to bear it Ver. 33. And when they were come into a place called Golgotha that is to say a place of a skul Followeth that which our Lord did suffer in Golgotha or Calvary to which place the skuls or bones of malefactors executed there to be seen apparently did give the name â— filthy place without the Town â—s was fore-signified by the offering of these beasts which weâ—e burnt without the camp Doc. Our sins deserve that punishment should be poured in upon us by the conduit of every sense that as we have abused all our senses unto sin so we in every one of them should be tormented for beside wearines and much pain the place of Christs execution is Golgotha where the sight of dead mens bones formeâ—ly executed as malefactours and the scent of their rotten reliques might offend both his sight and smel Ver. 34. They gave him vineger to drink mingled with gal and when he had tasted therof he would not drink A further degree of suffering is his thiâ—st which he could have willingly quenched with wateâ— but they gave Him vineger and gal to drink no wonder he was thirsty being now spent with his bloudy swear and Agony in the Garden being tossed and toiled all night scourged and beaten and burdened with the crosse and such like other exeâ—â—ises Doct. 1. For our abuse of meat and drink and to the end that liberty might be purchased unto us to eat and drink the Sweet with Gods blessing Christ our Lord is put to thirst and not so much as a cup of cold water is furnished unto him but in stead of the common favour of some refreshful drink usually granted even to Malefactors the Father out of justice and his Enemies out of malice Give unto him to drink of vineger mixed with gall 2. Our Lord how great soever his pain was was so patient in his suffering that he would not hasten his owne death by such a drink therefore Having tasted thereof he would not drinke thereby also teaching us that no paine nor misery should make us so impatient as to do any thing which may shorten our life Ver. 35. And they crucified him and parted his garments casting lots that it might be fulfilled which was spoken by the Prophet They parted my Garments among them and upon my vesture did they cast lots Our Lords Enemies go on to fulfil their malice mean-time they do nothing but what was agreed upon in the counsel of God and was foretold in the Scripture Doct. 1. No other death could satisfie mens cruel malice or Gods justice or was fit to deliver us from the curse of the Law due to us except the cursed death of the crosse therefore they crucified him 2. Though the death of the crosse had in it shame abundant above all other sorts of death yet for satisfaction of justice for expiation of our abuse of apparell and for purchasing unto us not only liberty wiâ—h Gods blessing to put on comely raiment each man according to his place but also to cover our sinfull nakednesse with righteousnesse and glory our Lord was stript naked and his garments parted in his sight 3. It is necessary in looking upon our Lords suffeâ—ings that we keep our eye upon the determinate counsell of God and upon the Prophesies and Types foretelling the sufferings of the Messiah that we may be kept from stumbling at the crosse of our Lord for this was done that what was typified in thespoliation of Davids goods might be literally fulfilled in Christ They parted my garments among them Ver. 36. And sitting down they watched him there It was necessary that Jesus being nailed on the crosse should lay down his life and that we should be certified of the compleat payment of our ransome therefore malice on mens part and divine justice and Wisdome on Gods part do provide for a guard to secure the crosse and to be witnesses of the certainty of our Lords suffering Doct. God so disposeth of matters that when his Enemies are doing their worst against him they are doing most for him contrary to their minde therefore it is marked that They who crucified Christ sate down and watched him there Ver. 37. And set up over his head his accusation written THIS IS IESUS THE KING OF THE IEWS It was ordinary to put the cause of mens crucifying over their head upon