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Prophetical Expreffions, which fome of the Ancients have made ufe of: As Barnabas thofe which are still preserved even among the Jews, will yield this Truth cites one of the fufficient Teftimonies.

*

Prophets

whom we

know not:

Ομοίως πάλιν περὶ τὰ σαυρᾶ ὁρίζὶ ἐν ἄλλῳ προφήτῃ λέγοντι, Καὶ πότε ταῦτα (αυλελευθήσε); καὶ λέγη Κύριθ, Όταν ξύλον kλ‹óñ xì ávarḥ, » örar in Zure atμa sážn, which words are not to be found in any of the Prophets. Thus Juftin Martyr, to prove or to sangathian Barindad & Xessor, produceth a Prophecy out of the 96th Pfalm, in thefe Words; Kie iCariare, and T túxy. And Tertullian, who advances all his Conceptions, Age nunc, fi legifti penes Prophetam in Pfalmis, Dominus regnavit à ligno; exfpecto quid intelligas, nè fortè lignarium aliquem regem fignificari putetis, & non Chriftum qui exindè à paffione Chrifti (lege Crucis, for he himself hath it ligni, Adv. Marcion. 1.3. c. 19.) fuperata morte regnavit, Adv. Jud. c. 10. And in the place cited against Marcion: Etfi enim mors ab Adam regnavit ufque ad Chriftum, cur Chriftus non regnâffe dicatur à ligno, ex quo crucis ligno mortuus regnum mortis exclufit? Thus they, and fome after them, make use of those words, ano qua, à lignò, which are not to be found either in the Greek or Latin Translation, from whence they seem to produce them; nor is there any thing like them in the Original; or any Tranflation extant, nor the least mention or footstep of them in the Catena Græcorum Patrum. Juftin Martyr indeed excufed the Jews for rafing the Words ἀπὸ τὸ ξύλο out of the Text: ̓Απὸ τὸ ενενηκος ο πέμπτος ψαλμό το Δαβίδ λεχθέντων λόγων λέξεις βραχείας ἀφείλοντο, από τα ξύλα εξημέρας δ το λόγε, ἔπατε ἐν τοῖς ἔθνεσιν, ὁ Κύριος ἐβασίλευσεν ἀπὸ τὸ ξύλο, ἀφῆκαν εἴπατε ἐν τοῖς ἔθνεσιν. Ὁ Κύριο ἐβασίλευσεν. But for he doth not accufe them for rafting it out of the Original Hebrew, for his Difcourfe is only to fhew that they abused the LXX. Secondly, tho' the Jews had rafed it out of their own, it appeareth not how they should have gotten it out of the Bibles in the Chriftians hands, in which thofe Words are not to be found.

Original,

הביטו אלי

רקרו.

When God foretels by the Prophet Zachary, what he should fuffer from * Zach.12.10. the Sons of Men, he fays *expreffly, They shall look upon me whom they Thefe Words of have pierced; and therefore fhews that he speaks of the Son of God, which Zachary are was to be the Son of man, and by our nature liable to Vulneration; and with clear in the al foretels the piercing of his Body: which being added to that Prediction in the a Pfalms, They pierced my hands and my feet, clearly reprefenteth reprefenteth UN N and foretelleth to us the Death upon the Cross, to which the Hands and Feet altho' the of the Perfon crucified were affixed with Nails. And because these Prophecies LXX have appeared fo particular and clear, and were fo properly applied by that Difci- fene, inple whom our Saviour loved, and to whom he made a fingular Application 6) wes even upon the Cross; therefore the Jews have used more than ordinary Indu-sexτωρχήσαντο, ftry and Artifice to clude thefe + two Predictions, but in vain. For these two by tranflating Prophets, David and Zachary, manifeftly did foretel the particular Punishment of Crucifixion.

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made another

את אשר

dev, eo quòd; as allo the Chaldee

Paraphrafey with the Arabick Verfion; and the Syriack another yet, by rendring it per eum quem, as if they fhould look upon one, and pierce another: yet the plain Conftruction of UNN, is nothing else but quem, relating to the perfon in the affix of the precedent, who, being the fame with him who immediately before promifeth to pour upon Man the Spirit of Grace, must needs be God. Which that the Jews might avoid, they read it not, but ÝN, not on me, but on him, to diftinguish him whom they were to pierce, from him who was to give the Spirit of Grace. But this Fraud is easily detected, because it is against the Hebrew Copies, the Septuagint, and Chaldee Paraphrafe, the Syriack and Arabick Tranflations. Nor can the Rabbins fhift this place, because it was anciently by the Jews interpreted of the Meffias, as themselves confefs. So R. Solomon Jarchi apon the place, or by in, Out Masters have expounded this of the Meffias the Son of Jofeph. That they interpreted it therefore of the Meffias, is granted by them; that any Meffias was to be the Son of Jofeph, is already denied and refuted: It remaineth therefore that the ancient Jews did interpret it of the true Meffias, and that St. John did apply it to our Saviour according to the acknowledged Expofition. And in Berefhith Rabba, we are clearly taught thus much; for unto that Question, Who art thou, O great Mountain? Zach. 4. 7. the Son of David. And he proves it from, Grace, grace unto it vani in in) inw because he giveth grace and fupplications; as it is written, Zach. 12. 10. Pfalm 22.17. This Tranflation indeed feems fomething different from the Hebrew Text as we now read it, ficut leo, manus meas & pedes meos. But it was not always read as now it is: For R. Jacob the Son of Chajim, in Mafforeth Magna, ban in noyn ordine teftifieth that

the great Mountain is the Mefias הר חגרול זה משיח בן דור,He anfwereth

read, and therefore כרי but כארו written in the Text כתוב,in fome correct Copics בקצת ספרים כרייקים be found

written in the Margin N. The fame is teftified by the Mazorah on Num. 24. 9. citing the Words of this Text, and adding . And Johannes Ifaac Levita confirmeth it by his own Experience, who had seen in an ancient Copy N in the Text, and in the Margin. It was anciently therefore without question written VND, as appeareth not only by the LXX. who tranflated it gugav, foderunt; and Aquila, who rendred it xwar, fœdârunt, in the fame fenfe with that of Virgil.

Obfecenas pelagi ferro foedare volucres.

and the old Syriack, which tranflateth it 1912 transfixerunt; but also by the lefs, or Marginal, Maforah, which noteth that the word is found written alike in two places; this and Efay 38. 18. but in divers fignifications: Wherefore being in Efay it manifeftly fignifieth ficut leo, it must not fignifie the fame in this; and being the Jews themselves pretend to nothing elfe, it followeth that it be ftill read as it was, N, and tranflated foderunt. From whence it also appeareth, that this was one of the 18 places which were altered by the Scribes. For the Maforah in feveral places confeffeth, that 18 places in the Scriptures have been altered by the Scribes; and when they come to reckon the places, they mention but 16; the other two without question are thofe concerning the Crucifixion of the Meffias, Pfalm 22. 17. and Zach. 12. 10. For that of Zachary, a jew confessed it to Mercetus; and that of David, we fhewed before to be the other. D d It

cute the Sen

given by the

C

b

It was therefore fufficiently adumbrated by Types, and promulgated by Prophecies, that the promised Meffias was to be crucified. "And it is as certain that our Jefus, the Chrift whom we worship, and from whence we reMatth. 26. 2. ceive that Honour to be named Chriftians, was really and truly crucified. It was first the wicked Defign of Judas, who betrayed him to that Death; it John 19. 15. was the malicious Cry of the obdurate Jews, Crucifie him, crucifie him. Luke 23. 24. He was actually condemned and delivered to that Death by Pilate, who gave fentence that it should be as they required: He was given into the Hands of the Soldiers, the * Inftruments commonly used in inflicting that Punish*That the sol- ment, who led him away to crucifie him. He underwent those previous diers did exe- Pains which customarily antecede that fuffering, as † Flagellation, and beartence of Death ing of the Cross: for Pilate when he had fcourged Jefus, delivered him to be crucified; and he bearing his Cross went forth into Golgotha. They Roman Ma- carried him forth out of the City, as by ‡ Custom in that kind of Death they giftrates in their Provin- were wont to do; and there between two Malefactors, * ufually by the Romans condemned to that Punishment, they crucified him. And that he was Camp, is evi- truly faftned to the Cross, appears by the Satisfaction given to doubting dent out of the Thomas, who faid, a Except Ifhall fee in his hands the print of the nails, that Nation, and put my finger into the print of the nails, I will not believe: and our Matth. 27. Saviour faid unto him, Reach hither thy finger, and behold my hands: where 3 Sciendum by he fatified the Apostle, that he was the Chrift; and us, that the Chrift eft Romanis was truly crucified; against that fond † Herefie, which made Simon the CyPilatum legi- renean not only bear the Cross, but endure Crucifixion, for our Saviour. bus miniftrâf- We therefore infer this fecond Conclufion from the undoubted Testimonies of fancitum eft, his Followers, and unfeigned Confeffions of his Enemies, That our Jefus was certainly and truly crucified, and did really undergo thofe Sufferings, which flagellis ver- were pre-typified and foretold, upon the Cross.

ces, and not only in the

Hiftorians of

fe, quibus

út qui crucifigitur prius

beretur.

t

S. Hieron. ad Mat. 27. 27. Το which Lucian alludes in his own Condemnation: Ἐμοὶ ᾧ ἀνεσκολοπίας δοκεῖ αὐτὸν, τὴ Dia, μası[weevia gye greggy. Lucian in Pifcatore. Multi occifi, multi capti, alii verberati crucibus affixi. Liv. 1. 34 And l. 28. Ad palum deligatus, lacerato virgis tergo, cervicem cruci Romanæ fubjiciam. So Curtius reports of Alexander, Omnes verberibus affectos fub ipfis radicibus Fetræ crucibus juffit affigi. Thus were the Jews themselves used, who caufed our Saviour to be courged and crucified: μαςιγάρμοι καὶ πρόβασανιζόμθμοι τα θανάτε πᾶσαν αἰκίαν, άνεταυρόνο. Jofeph. excid. l. 5. c. 32. b Matth. 27. 26. c John 19. 17. · This was obferved both by the Jews and Ro

mans, that their capital Punishments were inflicted without their Cities. And that particularly was obferved in the Punishment of Crucifixion. Plautus ;

Credo ego ifthuc, extemplo tibi

Effe eundem actutum extra urbem difpeffis manibus,
Patibulum cum habebis.

Tully; Cùm Mamertini more atque inftituto fuo crucem fixiffent poft urbem in via Pompeia. *Thieves and Rob bers were ufually by the Romans punished with this Death. Thus Cæfar used his Pyrates, rös ansas äñarlas avesaugwos. Plut. in Vita. Imperator Provinciæ juffit Latrones crucibus affigi. Petron. Sat. Latronem iftum, miferorum pignorum meorum peremptorem, cruci affigatis. Apuleius de Aur. Afin. l. 3. Latrocinium fecit aliquis, quid ergo meruit? ut fufpendatur. Sen. Epift.7. Where fufpendi is as much as crucifigi, and is fo to be understood in all Latin Authors which wrote before the Days of Conftantine. Famofos latrones, in his locis ubi graffati funt, furca figendos compluribus placuit. Callift. l. 38. de pænis. Where furcâ figendos is put for crucifigendos; being fo altered by Tribonianus, who, becaufe Conftantine had taken away the Punishment, took alfo the Name out of the Law. d John 20.25, 27. · This was the peculiar Herefie of Bafilides, a Man fo ancient, that he boafted to follow Glaucias as his Mafter, who was the Difciple of St. Peter. And Irenæus hath declared this Particularity of his : Quapropter neque paffum eum: & Simonem quendam Cyrenæum angariatum portâffe crucem ejus pro eo; & hunc fecundùm ignorantiam & errorem crucifixum, transfiguratum ab eo, uti putaretur ipfe effe Jefus; & ipfum autem Jefum Simonis accepiffe formam, & ftantem irrififfe eos. Adv. Har. k 1. c. 23. And Tertullian, of the fame Bafilides: Hunc (Chriftum) paffum à Judæis non effe, fed vice ipfius Simonem crucifixum effe: unde nec in eum credendum effe qui fit crucifixus, nè quis confiteatur in Simonem credidiffe. De Prafc. adv. Har. c. 46. From these is the fame delivered by Epiphanius, Har. 24. and by St. Auguftine, Har. 4.

Being thus fully affured that the Meffias was to be, and that our Chrift was truly crucified; It, Thirdly concerns us to understand what was the nature of Crucifixion, what the Particularities of Suffering which he endured on the Cross. Nor is this now fo cafily understood as once it was: For being a Roman Punishment, it was continued in that Empire while it remained Heathen: But when the Emperors themselves received Chriftianity, and the towring Eagles refigned the Flags unto the Cross, this Punishment

was

was

*

forbidden by the fupreme Authority, out of a due Refpect and pious This is obHonour to the Death of Chrift. From whence it came to pafs that fince it Auftin, Serm. ferved by St. hath been difufed univerfally for fo many hundred Years, it hath not been 18. de Verbis fo rightly conceived as it was before, when the general Practice of the World Dom. Quia ipfe honoradid fo frequently reprefent it to the Chriftians Eyes. Indeed if the Word turus erat fiwhich is used to denote that Punishment did fufficiently reprefent or exprefs deles fuos in. it, it were enough to fay that Chrift was crucified: but being the most ufual fine hujus feor toriginal Word doth not of it felf declare the Figure of the Tree, or man- noravit cruner of the Suffering; it will be neceffary to reprefent it by fuch Expreffions cem in fecuas we find partly in the Evangelical Relations, partly in fuch Reprefenta- rum principes tions as are left us in thofe Authors whofe Eyes were daily Witneffes of fuch credentes in Executions.

culi, prius ho

lo, ut terra

cum prohibe

rent aliquem nocentium crucifigi. And Traft. 36. in Joh. Speaking of this particular punishment; Modo in pœnis reorum non eft apud Romanos; ubi enim Domini crux honorata eft, putatum eft quòd & reus honoraretur fi crucifigeretur. Whence appears, firft, that in the days of St. Auftin Crucifixion was difufed: Secondly, that it was prohibited by the fecular Princes. But when it was first prohibited, or by whom, he sheweth not. It is therefore to be obferved, that it was first forbidden by the firft Chriftian Emperor, Conftantine the Great. Sozomenus gives this Relation; Auiad Tos weÝTERY VEΝομισμάτων. Ρωμαίοις *' το σαυρὸ τιμωρίαν νόμῳ ἀνείλε τ' χρήσεως 7 δικαςηρίων. Ι. 1. c. 8. †The Original Word in the

New Teftament, for the Tree on which our Saviour fuffered is sowogs, and the Action or Crucifixion saugwors, the Active sauger, and the Paffive savesaf. Now savegs, from which the rest mentioned are manifeftly derived, hath of it felf no other fignification than of a Stake. As we find it firft ufed by Homer. Odur. ¿'

Σταυρὸς δ' ἐκτὸς ἔλαβε διαμπερὲς ἔνθα, καὶ ἔνθα

Πυκνὸς καὶ θαμέας, τὸ μέλαν δρυὸς ἀμφικεάσας. And Ἰλ' ώ.
̓Αμφὶ ἢ οἱ μεγάλίω αὐλὴ ποίησαν ἄνακλι
Σταυροῖσιν πυκινοῖσι.

As

These are the fame which Homer elsewhere calls Cxonomes, and the ancient Grammarians render each by other. Aš Euftathius; Σταυροὶ ὀρθὰ καὶ ἀπωξυμβρία ξύλα· οἱ δ' αὐτοὶ καὶ σκόλοπες λέγον), ἀφ ̓ ὧν τὸ ἀνασκολοπίζεις, και αναςαυρός. fo he, expounding savogs And in the fame manner expounding Czéhomes AéYou) 5 of TOID) (xódones & savegi on 3 τέτων τὸ ἀνασκολοπίζειν, καὶ ἀνασαυρόν. As when Homer defcribes the Phracian Walls, τείχεα μακρά, Υψηλά (κολόRESIV denoýra, he gives this expofition: Exóλowesve žúra ogla, oix savogi. In the fame manner Hefychius; Σταυροί, οι καταπεπηγότες (κόλοπες, χάρακες. And Σκόλοπες, ὀρθέα, (Ι. όρθα) καὶ ὀξέα ξύλα σαυροί, χάρακες· and again, Χάραξι, φραδμοῖς, οξέσι ξύλοις· οἱ 5, καλάμοις, οἱ 5, ςαυροῖς. Befides they all agree in the fame Etymology, ἀπὸ τὸ ἔςαπ and therefore always take it for a straight standing Stake, Pale, or Palifadoe. Thus xeλéovles in Antiphon are briefly rendred ὃς θὰ ξυλα but more exprefly thus by Etymologus, Κελέοντες, κυρίως οἱ ἰσόποδες, καταχρησικώς ἢ καὶ τὰ καλαπε πηγότα ξύλα, ἃ καὶ σαυρὲς καλᾶσι. This is the undoubted fignification of sαυρος, in vain denied by Salmafius, who will have it firft to fignifie the fame with furca, and then with crux; firft the figure of Y, and then of T. Whereas all Antiquity renders it no other than as a straight and sharp Stake: In which fignification it came at first to denote this punishment, the most fimple and prime saugweis or varnoλómics, being upon a single piece of Wood, a defixus & erectus ftipes. And the Greeks which wrote the Roman Hiftory used the word sawegs as well for their palus as their crux. when Antony beheaded Antiochus the King of the Jews, Dion thus begins to defcribe his Execution: 'Avlilovov quasilwor savę wegrdnoas, not that he crucified him, as Baronius miftakes; but that he put him to another Death after the Roman Cuftom, as thofe died in Livy, l. 28. Deligati ad palum, virgifq; cæfi, & fecuri percuffi. So that save wogody, is ad palum deligare. Thus were the Heads of Men faid avasawę wolwan, as of Niger and Albinus in Dio and Herodian; which cannot be meant of a single palus: And we read in Ctefias how Amytis put Inarus to death, avssaugwet Tes's savegis, not that he crucified him upon three Croffes, but pierced his body with three Stakes faftned in the Ground, and sharped at the upper end. As appears by the like Perfian Punishment inflicted by Paryfatis on Mefabates, as delivered by Plutarch in Artaxerxes: προσέταξεν ἐκδεῖραι ζώντα, καὶ τὸ μ ζώμα πλάδιον αλὰ τριῶν σαυρῶν ἀναπῆξαι, τὸ ἢ δέρμα Xwers diamaτlαλevσa which the Latin Tranflator renders, in tres fuftolli cruces, (a thing impoffible;) whereas it was to be tranfverfely fafined to three Stakes piercing the Body lying, and thrust down upon them; which in the Excerpta of Ctefias is delivered only in the word avesavein. Erawegs therefore is no more originally than Cxóne, a single flake, or an erect piece of wood upon which many fuffered who were faid avasowe and diaoxonomiceat. And when other tranfverfe or prominent parts were added in a perfect Crofs, it retained ftill the Original Name, not only of sowegs, but also οι σκόλοψ ας, ώφειλεν εἰς ἐπίδειξιν θεότητα από το (κόλοπα γῆν ἐυθὺς ἀφανής Κότας, σι. ἢ ἐπὶ τῇ (κόλοπα αὐτῷ φωνίων raid. Celfus apud Orig. 1. 2. Thus in that long, or rather too long, Verfe written by Audax to St. Auguftine, Epift. 139. Exfpectat quos plena fides Chrifti de ftipite pendens.

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of a Roman

The Form then of the Crofs on which our Saviour fuffered was not a fim- + That the Fi ple, but a compounded, Figure, according to the Custom of the Romans, by gure and Parts whofe Procurator he was condemned to die. In which there was not only Cross, fuch as a ftraight and erected piece of Wood fixed in the Earth, but also a tram that was on which our Saverse Beam fastned unto that towards the top thereof: and befide these two viour fuffered, may be known, we must begin with the firft Compofition in the Frame or Structure of it; and that is the Conjunction of the two Beams, the one erect, the other tranfverfe; the firft to which the Body was applied, the second to which the Hands were faftned. These two, as the chief parts of the Cross, are feveral ways expreffed: First, by the Jews, who had no one Word in their Language particularly to express that Punishment (as being not mentioned in the Law, or at all in ufe among them,) and therefore call it by a double Name, expreffing the Conjunction of thefe Beams y ftamen & fubtegmen, the warp and the woof. The Greeks express the fame by the Letter Taw, as partly appears by what is already spoken of the Number 300, and is yet more evident by the Teftimony of Lucian, who makes mankind complain of the letter Tau, because Tyrants in Imitation of that first made the Crofs. Two TÓTH Cúpali Qari TÙS TURÁNUS ακολυθήσαντας καὶ μιμησαμθρες τὸ πλάσμα, ἔπειτα χήματι τοιάτῳ ξύλα τεκτήνανίας, ανθρώπες ανασκολοπίζειν ἐπ' αὐτά. Jud. Vocal

D'd 2

ή

Vocal. Ipfa eft enim litera Græcorum Tau, noftra autem T. fpecies crucis. Tertull. adv. Marc. l. 3. c. 22. St. Jerome affirms the fame of the Samaritan Tau: but there is no fimilitude to be found in that which is now in use, or any other Oriental, only in the Coptick Alphabet Salebdi, that is the trofs Di. These two parts of the Crafs are otherwife expreffed by the Maf and Yard of a Ship. So Juftin Martyr: Θάλασσα με γ ε' τέμνει, ζ μὴ τῦτο τὸ τρόπαιον ὃ καλῶς ἡ ἰδίον, & τῇ vni Cãov μjún. And Tertullian: Antenna navis crucis pars eft. And Minutius Felix: Signum fane Crucis naturaliter vifimus in navi, cum velis tumentibus vehitur. And Max. Taurin: Cum à nautis fcinditur mare prius arbor erigitur, velum diftenditur, ut cruce Domini facta aquarum fluentia rumpantur. Now because the Extremities of the Antenna are a kind of xogla, (as Virgil, that great Mafter of Proprieties, Cornua velatarum obvertimus antennarum; therefore in Greek egia is antenna: and from thence the Greek Fathers applied the Words of our Saviour, Mat. 5. 18. 'IÑтa Ev & μíα κεραία δ μή παρέλθῃ ἀπὸ τὸ νόμο, ἕως ἂν πάντα λόη), to the Crefs of Chrif; τῇ η σαυρὸ Ἰωτά ἐσι τὸ ὀρθὸν ξύλον, καὶ κε μαία τὸ πλάγιον. Becaufe Ira is like the ftraight piece or Maft of the Cross, and xaggia the Yard or transverse part; therefore fome of the Ancients interpreted this place of the Cross, fays Theophylact on the place. And Gregor. Nyffen. l. 2. de vita Mons: ̓Αληθῶς γδ' τοῖς καθοςῶν δυναμθύοις ἐν τῷ νόμῳ μάλισα τὸ καὶ τ ταυρὸν θεωρεῖς μυσήριον. Διό φησι πε τὸ Ευαγγέλιον, ὅτι ἐκ τῶ νόμῳ τὸ Ἰῶτα καὶ ἡ κεραία & παρέρχε)· Σημαίνον α 7 ειρημθρων τήν τε ἐκ πλαγία γραμμών x I xálstov, di av to giμa to saugo nalalape. Not that this is the true Interpretation of that place; (for xeogia fignifies a part of a Letter, as in Apollonius Syntax. 1. 1. c. 7. To [a] + xegαiar axels) but by that they teftifie their Apprehenfion of the Figure of a Cross: which is well expreffed by Eufebius, defcribing the Form of the Crofs which appeared το Conftantine, ὑψηλὸν δόρυ χρυσῷ καλημφιεσμένου αέρας εἶχεν ἐγκάρσιον σαυρᾶ χήματι πεποιημδρον, de Vita Conftant. L. I. c. 31. And this fimilitude of the Maft and Yard leads to the confideration of that part of the erected Pale which was eminent above the tranfverfe Beam. For as the xaghoon was above the negara, fo the ftipes did extend it felf above the patibulum. And this is evident by thofe Expreffions which make the two Beams have four fides, and four extremities, as two lines cutting each other at equal angles needs must have. Thefe Theophanes and Gregory Nyffen call as an T μέσα τέσσαρας προβολάς Damafcen, τα τέσσαρα άκρα τα σαυρᾶ 2ὰ τὸ μέσος κέντρο καλάμθρα και Συσφιγγόμμα. Hence Nonnus calls the Cross dogy Telegidogo. And of these four parts the Fathers interpret the heighth, and breadth, and length, and depth, mentioned by S. Paul, Eph. 3. As Gregory Nyffen: Erios Toy Wax Toα TE x Cuixsour duvani Ἐφεσίοις ἢ πᾶν τε καὶ (ωέχεσαν διώαμιν τις χήματι το σας καταγράφει ὕψω καὶ βάθος καὶ πλάτα καὶ μῆκα κατονομάζων ἑκάσω κεραίαν τ ε τὸ χῆμα το save y θεωρομβρίων ἰδίοις προσαδοξονων ὀνόμασιν ὡς τὸ μὲ άνω μέρα ὑψω εἰπεῖν βάρος ή το εξ 7 συμβολο υποκείμψον, * ἢ ἐΓκάρ στον καθ ̓ ἑκάτερον κεραίαν τῷ τὸ μήκος τε καὶ πλάτες ὀνόματι Διασημαίνων. Contra Eunom. Orat. 4. & idem. Catech. Orat. c. 32. & in Refur. Orat. I. And S. Auguftine makes the fame Interpretation: In hoc myfterio figura Crucis oftenditur; which he thus exprefeth: Latitudo eft in eo ligno quod tranfverfum defuper figitur,-longitudo in eo quod in ipfo ligno ufque ad terram confpicuum eft;-altitudo eft in ea ligni parte quæ ab illo quod tranfverfum figitur furfum verfus relinquitur, hoc eft, ad corpus crucifixi, &c. Epift. 120. & alibi fape. These four parts are severally expressed by the Ancients, and particularly by the Figure of a Man with his hands firetched forth; which is the most proper fimilitude, because the Cross was first made adapted to that Figure. Quod caput emicat, quod fpina dirigitur, quod humerorum obliquatio cornuat, fi ftatueris hominem manibus expanfis, imaginem Crucis feceris. Tertull. adv. Nat. l. 1. c. 12.

direct and

cutting each other tranfverfely at right angles (fo that the erected part extend*Befide the ed it felf above the tranfverfe) there was also another *piece of Wood infixed into, and standing out from, that which was erected and straight up. To transverse parts of the that erected piece was his Body, being lifted up, applied, as Mofes's Serpent Cross, with to the Pole; and to the tranfverfe Beam his Hands were nailed: upon the lowtremities, er part coming out from the erected piece his Sacred Body refted, and his which only - Feet were transfixed and faftned with Nails: his Head, being preffed with a fually are con- Crown of Thorns, was applied to that part of the erect which flood above the represented in transverse Beam; and above his Head to that was fastned the †Table on which

their four Ex

fidered, and

the Figures,

we must find yet another part, and a fifth Extremity. Irenæus giving feveral Examples of the Number 5, delivers it plainly thus, l. 2. c. 42. Ipfe habitus Crucis fines & fummitates habet quinque duos in longitudine, & unum in medio, ubi requiefcit qui clavis affigitur. Befide therefore the four Extremities of the direct and tranfverfe Eeams, there was a fifth axogy in medio, (viz. of the erected palus) on which the crucified Body refted. This fifth part of the Cross faftned to the arrectarius ftipes was before Irenæus acknowledged and defcribed by Juft. Martyr, under the Notion of the Horn of the Rhinoceros, taken to be a Figure or Type of the Cross. Μονοκέρωτα τα κέρατα δενὸς ἄλλες πράγματος, ή χήματος ἔχοι ἂν τις εἰπεῖν καὶ ἐπιδείξαι, εἰ μὴ τὸ τύπο ὃς τ σαυρὸν δείκνυσιν. ὄρθιον γδ τὸ ἕν ἐσι ξύλον, ἀφ' ὅ ἐσὶ τὸ ἀνώτατον μέρος εἰς μέρας ὑπερησμρον, ὅταν τὸ ἄλλο ξύλον προσαρμοῇ, καὶ ἑκατέρωθεν ως κέρατα τω ενί κέρατε παρεξάγωρία τα άκρα φαίνη καὶ τὸ ἐν τῷ μέσῳ πηγνύμθμον ὡς μέρας καὶ αὐτὸ ἐξέχον ἐσὶν, ἐφ' ᾧ ἐποχῶν, οἱ ςαυρόρροι· καὶ βλέπει ως κέρας καὶ αὐτὸ (ε ἄλλοις κέρασι (κοσχηματισμένον καὶ πεπηδ ning Cusexnuatio porno. Dial. cum Tryphone. Where befide the gov guλov, or arrectarius ftipes, and the anno ov, or tranfverfarium lignum, there is a third, to cow for, faftned in the middle; io inoxer of saugéμsvor, μέσῳ πηΓούρρον, ἐφ ̓ ᾧ ἐποχῶν) σαυςέμνοι, fays he: ubi requiefcit qui clavis affigitur, fays Irenæus. So Tertullian, l. 1. adv. Nationes, c. 12. Pars Crucis, & quidem major, eft omne robur quod directa ftatione defigitur. Sed nobis tota Crux imputatur, cum antenna fcilicet fua, & illo fedilis exceffu. Where the exceffus is the rò igéxov, fignifying the nature, as the fedile fignifieth the use of the part. Which in another place, in imitation of Juftinus, he refers unto the Typical Unicorn: Nam & in antenna navis, quæ crucis pars eft, extremitates cornua vocantur: Unicornis autem medio ftipite palus. Adv. Marcion. l. 3. c. 18. & adv. Jud. c. 10. To this fedile in the Crofs Maecenas feemeth to allude in thofe Words of Seneca; Hanc mihi vel acuta fubfidem cruce fuftine. And Seneca himself does expound him, Suffigas licet, & acutam feffuro crucem fubdas, eft tanti vulnus fuum premere, & patibulo pendere diftrictum. Epift. 101. Of this Innocentius the first also speaks, Serm. 1. de uno Mart. Fuerunt in Cruce Dominica ligna quatuor; ftipes erectus, & lignum tranfverfum, truncus fuppofitus, & titulus fuperpofitus. This Gregorius Turonenfis, after the ufe of the Cross was long omitted, interpreted of fuppedaneum, a piece of Wood fafined under the Feet of him that fuffered, De glo. Mart. c. 6. Clavorum ergo Dominicorum gratia, quòd quatuor fuerint, hæc eft ratio. Duo funt affixi in palmis, & duo in plantis: & quæritur cur plantæ affixæ fint quæ in cruce fanéta dependere vifæ funt potius quam ftare. Sed in ftipite erecto foramen factum manifeftum eft. Pes quoque parvulæ tabellæ in hoc foramen infertus eft. Super hanc verò tabulam tanquam ftantis hominis facræ affixæ funt plantæ. t That which was written over the Head of our Saviour is called fimply by St. Luke ifon, by St. Matthew airia, by S. Mark į ixilegon & airías, and by St. John rira, making use of a Latin Word, as is obferved by Nonnus; Kai Már Dentòn ἐπίγραφε μάρτυς, γόμφῳ Γράμμα, τόπες καλέυσι Λαβινίδι τίτλον ἰων. From all which we may collect, that there was an Infcription

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Infcription written over the Head of our Saviour, fignifying the Accufation and pretended Crime for which he was condemned to that Death, Gloff. Vet. Airia, caufa, materia, titulus. As Ovid. Trift. 3. Eleg. 1.

Caufa fuperpofitæ fcripto teflata coronæ,
Servatos cives indicat hujus ope:

that is, OB CIVES SERVATOS was infegon airias, cauffa fcripto teftata. In the Language of Suetonius; Titulus, qui caufam pœnæ indicavit. As Ovid. Faft. 6.

Vixit ut occideret damnatus crimine regni,

Hunc illi titulum longa fenecta dabat.

This was done according to the Roman Custom; as we read in Dio, 1.54. of the Son of Cæpio, danov wegdóvla aútiv Διά τι ν ἀγορᾷς μέσης με γραμμάτων, τ' αιτίαν ε θανατώσεως αὐτῷ δηλόντων, παραγόντο, καὶ μὶ ταῦτα ἀναςαυρώσαν &. This Title was written upon a Table, and that Table faftned to the upper part of the Crofs. The Syriack, Arabick, and PerGian Tranpations render τίτλον exprefly a Table. And Hefychius, τίτλο, πτυχίον ἐπίγραμμα έχον, (not ἔχων, as it is printed not the infcription it felf, but that upon which the Infcription was written. Thus the Epiftle of the French unto the Chriftians in Afia, reprefents the Infcription of the Martyr Attalus in a Table: wesaxliis núndw to sμpideάres, wivaκαι αυτόν προάγοντα, ἐν ᾧ ἐπενέδρα πλο Ρωμαϊςί, Οὗτός ἐσιν Ατζαλον ὁ Χρισιανός. Eufeb. 1. 5. c. 1. And Sozomen, defcri bing the Invention of the Cross by Helena, fays there were three feveral Croffes in the fame place: xweis anno qúλor cr μέρες λευκώματα, ῥήματι καὶ γράμμασιν Εβραϊκοῖς, Ελλίωικοῖς τε καὶ Ρωμαϊκοῖς· This Nicephorus calls λουκ σανίδα, which is the proper interpretation of λούκωμα. Suidas, Λούκωμα, τῖχο (Etymol. πίναξ) γύψῳ άληλες μου προς γραφτώ πολιτικῶν wegsmátov izinder. Helych. Zavis, Jung, xua, (as Julius Pollux joins Caris and axaa together) is as reapai ̓Αθήνησιν ἐγράφοντο πρὸς τὰς κακές ες τίθεν ἢ καὶ ἐπὶ ταύρs, leg. sαυρs. His meaning is, that fuch a λούκωμα as contained the Accufation or Crime of Malefactors was placed upon the Cross on which they fuffered; and without question he spake this in reference to our Saviour's Cross, because he used in a manner the fame Words with St. John, Tile in T saugu, Says Helych. ionxev iwi ro saugs, faith St. John. It was therefore a Table of Wood whited and faftned to the top of the Crofs, on which the Accufation or Crime was written, as it is expreffed by Nicephorus: Zavis Brixia & Isdaia, γράφων ὁ Πιλάτος ὑπὲς κεφαλῆς ἐτίθει, εν είδει σήλης βασιλέα το Ινδαίων τ' σαυρωθέντα κηρύτ]ων. Hif. Eccl. l. 8. 29. And thus there were, as Xanthopulus obferves, 'O savogs, λ01, * reapñs rirλos űrw.

was written in Hebrew, Greek, and Latin Characters, the Accufation, according to the Roman Custom; and the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS.

Thus by the Propriety of the Punishment, and the Titular Infcription, we know what Crime was then objected to the Immaculate Lamb, and upon what Accufation Pilate did at laft proceed to pass the Sentence of Death upon him. It was not any Oppofition to the Law of Mofes, not any Danger threatned to the Temple, but pretended Sedition and Affectation of the Crown objected, which moved Pilate to condemn him. The Jews did thus accufe him; We found this fellow perverting the Nation, and forbidding to give tribute to Cα- Luke 23. 25 far, faying that he himself is Chrift a King. And when Pilate fought to releafe him, they cried out, faying, If thou let this man go, thou art not Cæfar's John 19. 11. friend: whofoever maketh himself a King Speaketh against Cæfar. This moved Pilate to pass Sentence upon him, and, because that Punishment of the Cross was by the * Roman Custom used for that Crime, to crucifie him.

* Auctores feditionis aut

nia genera

tumultus, pro qualitatis dignitate, aut in crucem tolluntur, aut beftiis objiciuntur. Paulus, l. 5. tit. 22. Two things are most obfervable in this Crofs; the Acerbity, and the Ignominy of the Punishment: For of all the Roman ways of Execution it was † most painful, and most shameful. Firft, The exquifite Pains and Torments † Illa morte in that Death are manifeft, in that the Hands and Feet, which of all the pejus nihil Parts of the Body are most nervous, and confequently moft fenfible, were fuit inter ompierced through with Nails; which caused not a fudden Dispatch, but a lingring mortium. and tormenting Death: Infomuch that the Romans, who most used this Pu- s. Aug. in nishment, did in their Language deduce their Expressions of Pains and ‡ Cru- Joan. Tract. ciation from the Crofs. And the Acerbity of this Punishment appears in that calls it cruthose who were of any merciful Difpofition would* firft caufe fuch as were deliflimum adjudged to the Crofs to be flain, and then to be crucified. cium; and Aufonius, pœnæ extremum. Ubi dolores acerrimi exagitant, cruciatus vocatur, à cruce nominatus: pendentes enim in ligno crucifixi, clavis ad lignum pedibus manibufque confixi, producta morte necabantur. Non enim crucifigi hoc erat occidi, fed diu vivebatur in Cruce: non quia longior vita eligebatur, fed quia mors ipfa protendebatur, ne dolor citiùs finiretur. S. Aug. Tract. in Joan. 36. To this Etymology did Terence allude in thofe Words, & illis crucibus, quæ nos noftramque adolefcentiam habent defpicatui, & quæ nos femper omnibus cruciant modis. As it was obferved of Julius Cæfar: Piratus a quibus captus eft, cum in ditionem redegiffet, quoniam fuffixurum fe cruci ante juraverat, jugulari prius juffit, deinde fuffigi. Suet. l. 1.

As this Death was moft dolorous and full of Acerbity, so it was also most infamous and full of Ignominy. The Romans themselves accounted it a

* fervile

36. Tully

teterrimumque fuppli

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