mifh and withont Spot. We all had finned, and fo offended the Justice of God, and by an Act of that Juftice the Sentence of Death paffed upon us; it was neceffary therefore that Chrift our Surety fhould die, to fatisfie the Juftice of God, both for that Iniquity, as the Propitiation for our Sins, and for that Penalty as he which was to bear our Griefs. God was offended with us, Rom. 5. 10. and he muft die who was to reconcile him to us. For when we were ene

Col. I. 21.

mies, faith St. Paul, we were reconciled to God by the death of his Son. We were fometimes alienated, and enemies in our mind by our wicked works; yet now bath he reconciled us in the body of his flesh through death. Thus the Death of Chrift was neceffary toward the great Act of his Priesthood, as the Oblation, Propitiation and Satisfaction for the Sins of the whole World: and not only for the Act it felf, but also for our Affurance of the Power and Heb. 9. 13,14. Efficacy of it, (For if the blood of bulls and goats fanctifieth to the purify

20.

ing of the flesh: How much more ball the blood of Christ, who through the. eternal Spirit offered himself without spot to God, purge our confciences Rom. 8.32. from dead works?) and of the Happinefs flowing from it, (for he that pared not his own Son, but delivered him up for us all, how shall he not with him alfo freely give us all things?) Upon this Affurance, founded on his Death, Heb. 10. 19, we have the freedom and boldness to enter into the Holieft by the blood of Fefus, by a new and living way which he hath confecrated for us, through the veil, that is to fay, his flesh. Neither was the Death of Chrift neceffary only in refpect of us immediately for whom he died, but in reference to the Prieft himself who died, both in regard of the Qualification of himself, and Heb. 2. 17,18. Confummation of his Office. For in all things it behoved him to be made like unto his Brethren: that he might be a merciful and faithful Highprieft, and having fuffered being tempted, might be able to fuccour them that are tempted: fo that paffing through all the previous Torments, and at last through the Pains of Death, having fuffered all which Man can fuffer, and much more, he became, as an experimental Priest, most sensible of our Infirmities, most compaffionate of our Miseries, most willing and ready to fupport us under, and to deliver us out of, our Temptations. Thus being qualified by his utmoft Suffering, he was alfo fitted to perfect his Offering. For as the High-priest once every year for the Atonement of the Sins of the Heb. 9. 7, 11, People entred into the Holy of Holies not without blood; fo Chrift being come an High-prieft of good things to come, by a greater and more perfect Tabernacle, not made with hands, by his own blood entred in once into the holy place, having obtained eternal Redemption for us. And this is the grand Neceffity of the Death of Chrift in respect of his Sacerdotal Office.

12.

Thirdly, There was a Neceffity that Chrift fhould die in reference to his Regal Office. O King, live for ever, is either the loyal or the flattering Vote for Temporal Princes; either the Expreffion of our Defires, or the Suggestion of their own: whereas our Christ never fhewed more fovereign Power than in his Death, never obtained more than by his Death. It was not for nothing that Pilate fuddenly wrote, and refolutely maintained what he had written, This is the King of the Jews. That Title on the Crofs did fignifie no less than that his Regal Power was active even there : for having spoiled principalities and powers, he made a fhew of them oHeb. 2.14. penly, triumphing over them in it; and through his death deftroyed him that had the power of death, that is, the Devil. Nor was his Death only neceffary for the prefent Execution, but alfo for the Affecution of far1 Pet. 1. 11. ther Power and Dominion, as the means and way to obtain it. The Spirit of Chrift in the Prophets of old teftified before-hand the fufferings of Christ, Pfal. 110. 7. and the glory that should follow. He fhall drink of the brook in the way, Phil. 2.8, 9. faith the Prophet David; therefore shall be lift up his head. He humbled

Col. 2.4.

himself, and became obedient unto death, even the death of the cross, Wherefore God alfo bath highly exalted him, and given him a name which is above every name. For to this end Chrift both died and rofe, and revived, that he might be Lord of the dead and living.

Thus it is neceffary to believe and profefs our Faith in Chrift who died: for by his Blood and the Virtue of his Death was our Redemption wrought, as the Price which was paid, as by the Atonement which was made, as by the full Satisfaction which was given, that God might be reconciled to us, who before was offended with us, as by the Ratification of the Covenant made between us, and the Acquifition of full Power to make it good unto

us.

After which Expofition thus premised, every Chriftian is conceived to exprefs thus much when he makes Profeffion of Faith in Chrift Jefus which was dead: I do really and truly affent unto this, as a moft infallible and fundamental Truth, That the Only-begotten and Eternal Son of God, for the working out of our Redemption, did in our Nature, which he took upon him, really and truly die, fo as by the Force and Violence of thofe Torments which he felt, his Soul was actually feparated from his Body; and although neither his Soul nor Body was feparated from his Divinity, yet the Body bereft of his Soul was left without the leaft Vitality. And thus I believe in Jefus Chrift which was crucified and dead.

W

And Buried.

HEN the moft precious and immaculate Soul of Chrift was really feparated from his Flesh, and that Union in which his Natural Life confifted was diffolved, his Sacred Body, as being truly dead, was laid up in the Chambers of the Grave: fo that as we believe him dead, by the Separation of his Soul; we also believe him buried, by the Sepulture of his Body.

And because there is nothing mysterious or difficult in this part of the Article, it will be fufficiently explicated when we have fhewn, firft, that the promised Meffias was to be buried; and, fecondly, that our Jefus was fo buried as the Meffias was to be.

ved by Taci

Roman Cu

That the Meffias was to be buried, could not poffibly be denied by those who believed he was to die among the Jews; because it was the univerfal Custom of that Nation to bury their Dead. We read moft frequently of* It is obferthe Sepulchres of their Fathers: and though thofe that were condemned by their fupreme Power were not buried in their Fathers Graves, yet publick Jews, in OpSepulchres there were appointed even for them to lie in and not only position to the they, but all the Inftruments which were used in the Punishment were bu- ftom, Corporied with them. And yet befides the general Confequence of Death among ra condere, the Jews, there was a perfect Type in the Perfon of Jonas: for as that re è more Propheta was three days and three nights in the whale's belly; fo was the Ægyptio. Meffias, or the Son of man, to be three days and three nights in the heart Hift. 1.5. As of the earth.

quam crema

of the Ægyptians by o

thers, Ouπλεει ἢ Αἰγύπτιοι με ταριχεύοντες, Ρωμαίοι ἢ καίοντες, Παίονες ἢ εἰς τὰς λίμνας ῥιπλέτες. Laert. Pyrrh. But the Jews received this Custom no more from the Egyptians than from the Perfians, whom they may be rather faid to follow, because they used not the Egyptian Taeixis neither were they more diftinguished from the Romans than from the Græcians, who alfo burned the Bodies of the Dead. Διελόμθμοι και τὰ ἔθνη τὰς ταβὰς, ὁ ἃ Ελλίω ἔκαυσεν· ὁ 3 Πέρσης ἔθαψεν· ὁ ἢ Ἰνδος υάλω τειχεει· ὁ 5 Σκύθης κατεπίει ταριχεύει ἢ ὁ Αἰγύπτιο Lucian. αεί πένθος Although therefore it be not true, that the Jews received their Custom of burying their Dead from the Egyptians, because Abraham ar the firft purchafed a Burying-place; yet it hath been obferved, and is certainly true, that their general Custom was to interr. Philo, one of their Writers, ̓Ανθρώποις καὶ πᾶσι χερσαίοις οἰκειότερον ἡ φύσις χωρίον απένειμε γιῶ, ὅ μόνον ζῶσιν ἀλλὰ καὶ ἐπιθανόσιν, ἵν ̓ ἡ αὐτὴ καὶ τ πρώτων υποδέχης Κρεσιν, καὶ ἢ ἐκ τὸ βία τελευταίαν ἀνάλυσιν. I. I. in Flaccum:

a Matt. 12. 40.

anciently ex

Nor was his Burial only reprefented Typically but foretold Prophetically, both by a fuppofitive Intimation, and by an exprefs Prediction. The Pfalmift intimated and fuppofed no lefs, when fpeaking in the Perfon of the Pfal. 16.9,10. Chrift, he faid, My flesh fhall reft in hope, for thou wilt not leave my foul in bell, neither wilt thou fuffer thine holy one to fee corruption. That *So the Mi- Flesh is there fuppofed only fuch, that is, a Body* dead; and that Body drath Tillim refting in the Grave, the common Habitation of the Dead; yet refting there pounded it, in hope that it should never see corruption, but rise from thence before that My flefh fhall time in which Bodies in their Graves are wont to putrifie. Befide this Intimareft in hope tion, there is yet a clear Expreffion of the Grave of the Meffias in that emiafter death; nent Prediction of Ifaiah; He was cut off out of the land of the living, To pry and he made his grave with the wicked, and with the rich in his death. Now For whatsoever the true Interpretation of the Prophecy be, (of which we mym fhall fpeak hereafter) it is certain that he which was to be cut off, was to that Rabbi have a Grave: and being we have already fhewn that he which was to be Ifaac faid, he cut off was the Meffias; it followeth, that by virtue of this Prediction the thefe words, promifed Meffias was to be buried.

אר' adding

יצחק מלמר

שלט בן

ותולעת.

taught by

that the Moth

and Worm should have no power over him. Whence by the Argument of St. Peter, it must be understood not of David; for his flesh faw Corruption; nor of any other but the Meffias. And although the Rabbins are wont to say, That the Worms fhall never eat the Juft, in oppofition to the laft words of Efay; yet they must confefs there is no Difference in the Grave: And therefore that Worm muft fignifie nothing else but the Corruption of the Body. Well therefore are thofe words paraphrafed by Didymus, ἐπ ̓ ἐλπίδι κατεσκήνωσεν ή άρξ, agri 7 ευθέως ἐσομθύνω ἀνάςασιν. Ifa. 53. 8, 9.

from Horace

Secondly, That our Jefus, whom we believe to be the true Meffias, was thus buried, we fhall also prove, although it feem repugnant to the manner of his Death. For those which were fentenced by the Romans to die upon *To this Cu- the Crofs, had not the Favour of a Sepulchre, but their Bodies were * exalludes, Epift. pofed to the Fowls of the Air, and the Beasts of the Field; or if they escaped 16. .1. Non their Voracity, to the longer Injury of the † Air and Weather. A Guard cidi. Non pa- was alfo ufually + fet about them, left any pitying Hand fhould take the Bofces in cruce dy from the curfed Tree, and cover it with Earth.

hominem oc

corvos. And

t

Juvenal, Vultur, jumento & canibus crucibufque relictis, Ad fœtus properat, partémque cadaveris affert. So Prudentius, Crux illum tollat in auras, Viventefque oculos offerat alitibus, sep. Hymn. 4. This Punishment did appear in the Mythology of Prometheus; who though he were by fome reprefented fimply as deoμárns, by others particularly he is defcribed as avesave, especially by Lucian, who delivers him wegenariusvov, xgeμáμspor, wegaarlandóμfor, ávasavęs pfver, avarxodoor. And Tertullian, Speaking of Pontus, from whence Marcion came; Omnia torpent, omnia rigent: nihil illic nifi feritas calet, quæ fabulas fcenis dedit, de facrificiis Taurorum, & amoribus Colchorum, & crucibus Caucaforum. Adv. Marc. l.1.c. 1. He touches the fubject of three Tragedies, Medæa, Iphigenia in Tauris, and Prometheus Vinctus, or rather Crucifixus. As therefore the Eagle there did feed upon his Liver, fo were the Bodies of crucified Perfons left to the promiscuous Rapacity of carnivorous Fowls. So true it was of them what Augustus once faid, Cuidam fepulturam petenti refpondit, jam illam in volucrum effe poteftate. Suet. c. 13. Nor were they only in the Power of the Fowls of the Air, as Prometheus was, whom they durft not hang too low, left Men fhould fuccour him, STE IS TATHION & goleon isangãng xen, fays Vulcan in Lucian for that Reafon; but ordinarily they hung so low upon the Cross, that the ravenous Beafts might reach them, as Apuleius defcribes; Patibuli cruciatum, cum canes & vultures intima protrahunt vifcera. t So the Bodies were often left upon the Cross till the Sun and Rain had putrified and confumed them. As when the Daughter of Polycrates did fee her Father's Face in a Dream, to be washed by Jupiter, and to be anointed by the Sun when he hung upon the Cross, it was performed. Πολυκράτης ἢ ανακρεμάμρον ἐπετέλεσε πᾶσαν τ' ὄψιν το θυἱατρὸς, ἐλῦτο μὲ γδ ὑπὸ τῶν Διὸς ὅπως ἕοι, ἐχρίετο ἢ ὑπὸ τὸ ἡλία ανεὶς αὐτὸς ἐκ τῆς σώματα ικμάδα. Herod. Thalia. Of which Tertull. de Anim. c. 46. Ut cum Polycrati Samio filia crucem profpicit de Solis unguine & lavacro Jovis. And which is farther thus expreffed by Valerius Maximus: Putres ejus artus, & tabido cruore manantia membra, atque illam lævam cui Neptunus annulum manu pifcatoris reftituerat, fitu marcidam, Samos lætis oculis afpexit, l. 6. c. 9. Thus were the Bodies of the Crucified left: ut in fublimi putrefcerent. Quid? Cyrenæum Theodorum Philofophum non ignobilem nonne miramur? cui cum Lyfimachus Rex crucem minaretur, Iftis, quæfo, inquit, ista horribilia minitare purpuratis tuis, Theodori quidem nihil intereft humile an fublime putrefcat. Cicero, l. 1. Tufc. Quæft. And fo they perished, as the Scythians generally did, according to the Defcription of Silius Italicus, l. 13.

At gente in Scythica fuffixa cadavera truncis
Lenta dies fepelit, putri liquentia tabo.

Thus whether by the Fowls or Beafts, or by the Injury of Time or Weather, the Flesh of those which were crucified was confumed; as Artemidorus obferved, who concluded from thence, that it was bad for the Rich to dream of being crucified = Τὸς ἢ πλεσίες βλάπτει γυμνοί γδ σαυρῶν, καὶ τὰς σάρκας Σπολλύεσιν οἱ ςαυρωθέντες • Oneirocr. 1.2. 6.58. As appeareth by that Relation in Petronius Arbiter: Imperator Provinciæ latrones juffit crucibus affigi-Proxima autem nocte, cum miles qui cruces affervabat nequis ad fepulturam corpora detraheret, &c. And when that Soldier was abfent, Itaque cruciati unius parentes, ut viderunt faxatam cuftodiam, detraxere nocte pendentem, fupremoque mandaverunt officio. Where we fee the Soldier fet for a guard, and the end of that custodia, which the Greek Lexicographers do not well confine to the serdua τη δεσμο

The decμotneiw iminsippor) to keep the Body of him which was crucified from being buried by his Friends. Thus when Cleomenes was dead, his Body was faftned to a Cross (another Example of the ignominy of his punishment) by the command of Ptolemy: Ὁ ἢ Πτολεμαίου, ὡς ἔγνω ταῦτα προτέταξε, τὸ μ ζώμα το Κλεομβρίας κρεμάσαι καταβυρσώσαντας. Where κρεμάσαι is again to be obferved as taken for αναςαυξῶσαι, for not long after in the fame Author it follows, Ολί Γαις ύσερον ἡμέραις, οἱ τὸ ζῶμα το Κλεομβρίας ανεσαυρωμπρου αραφυλάττοντες είδον ευμεγέθη δράκοντα τῇ κεφαλῇ ριπεπλε μερον, καὶ δποκρύπτοντα τὸ πρόσωπον, ὡς μηδὲν όρνεον ἐφίπλεως (αρκοφάγον. Where we fee a Guard Get to keep him from burial, and the voracious Fowls ready to feize on him, had they not been kept off by a Serpent involving his Head. Thus were Soldiers, upon the Crucifixion of any Perfon fet as a Guard, avesaugwajor Dapurártorles, or Tngles, & crucem affervantes, viz. nè quis ad fepulturam corpus detraheret.

Under that Custom of the Roman Law was now the Body of our Saviour

on the Cross, and the Guard was fet; there was the Centurion and they that Mat. 27. 54. were with him, watching Jefus. The Centurion returned as foon as Chrift was dead, and gave Teftimony unto Pilate of his Death; but the Watch continueth ftill. How then can the ancient Predictions be fulfilled? How can this Jonas be conveyed into the Belly of the Whale? Where fhall be make a Isa. 53. 9. bis grave with the wicked, or with the rich, in his death of crucifixion? By the Providence of him who did foretel it, it fhall be fulfilled. They which petitioned that he might be crucified, fhall intercede that he may be interred. For the * Custom of the Jews required, that whofoever fuffered by the Sentence of their Law fhould be buried, and that the fame Day he fuffered. Particularly they could not but remember the exprefs words of Mofes, If a have committed a fin worthy of death, and he be put to death, and thou bang him on a tree; His body shall not remain all night upon the tree, but thou shalt in any wife bury him that day. Upon this general Custom and Maimon. particular Law, especially confidering the Sanctity of the Day approaching, hed. cap. 15. the Jews, that the bodies fhould not remain upon the Cross on the Sabbath so Jofephus, day, befought Pilate that their legs might be broken, and that they might be Toral '18 taken away. And this is the first step to the Burial of our Saviour.

с

מצורת עשה לקבור

כל

רין ביום הה ריגם

Tract. San

δαίων περὶ τὰς αφὰς πρόνοιαν ποιεμθρων,

ὥσε καὶ τὰς ἐκ καταδίκης ένας αυριο μας πρὸ διύαν]α ἡλίς ἀνελεῖν τε καὶ θάπτειν. De Bell. Jud. 1. 24. c. 18. c Deut. 21. 22, 23. c John 19. 31.

For though by the common Rule of the Roman Law, those which were condemned to the Crols were to lose both Soul and Body on the Tree, as not being permitted either Sepulture or * Mourning; yet it was in the Power* Non folent of the Magistrate to indulge f the leave of Burial: and therefore Pilate who autem lugeri crucified Christ because the Jews defired it, could not poffibly deny him ait) hoftes, vel (ut Neratius Burial when they requested it; he which profeffed to find no fault in him perduelliones while he lived, could make no pretence for an acceffion of Cruelty after his damnati, nec

Death.

fufpendiofi,

nec qui manus fibi intu

lerunt, non tædio vitæ, fed malâ confcientiâ. Digeft. l. 3. tit. 2. 1. Liberorum. f So Ulpianus, 1. 9. de Officio Proconfulis; Corpora eorum qui capite damnantur cognatis ipforum neganda non funt: & id fe obfervâffe etiam Divus Auguftinus libro decimo de vita fua fcribit. Hodiè autem eorum in quos animadvertitur corpora non aliter fepeliuntur quàm fi fuerit petitum & permiffum; & nonnunquam non permittitur, maximè majeftatis caufà damnatorum. So Paulus, l. 1. Sententiarum: Corpora animadverforum quibuflibet petentibus ad fepulturam danda funt. Obnoxios criminum digno fupplicio fubjectos fepulturæ tradi non vetamus. Cod. l. 3. tit. 43. l. 11.

Now though the Jews had obtained their request of Pilate, though Chrift had been thereby certainly buried; yet had not the Prediction been fulfilled, which expreffly mentioned the rich in his death. For as he was crucified between two Thieves, fo had he been buried with them, because by the Jews there was appointed a publick place of Burial for all fuch as fuffered as Malefactors.

Wherefore to rescue the Body of our bleffed Saviour from the malicious hands of those that caused his Crucifixion, there came a rich man of Arimathea, Matth. 27. named Jofeph, an honourable Counsellour, a good man and a juft; who also Mark 15. himfelf waited for the kingdom of God, being a difciple of Jefus, but fecretly John 19. for fear of the Jews: this Jofeph came and went in boldly unto Pilate,

Ff2

and

Luke 23.

John 3. 1, 10.

46.

and befought him that he might take away the body of Jefus. And Pilate gave him leave, and commanded the body to be delivered: he came therefore and took the body of Jesus.

Befide, there came alfo Nicodemus, which at the first came to Jefus by and 19.39, night, a man of the Pharifees, a ruler of the Jews, a master of Ifrael; this Nicodemus came and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jefus, and wound it in linen clothes, with the spices, as the manner of the Jews is to bury.

Mark 16. 1.
Luke 24. 1.

And thus was the Burial of the Son of God performed, according to the cuftom of the People of God. For the understanding of which there are Three things confiderable: Firft, what was done to the Body, to prepare it for the Grave; Secondly, How the Sepulchre was prepared to receive the Body; Thirdly, How the Persons were fitted by the interring of our Saviour to fulfil the Prophecy.

As for fulfilling the Custom of the Jews as to the Preparation in respect of Mark 14.3, 8. his Body, we find the fpices and the linen clothes. When there came a woman having an alabafter box of ointment of Spikenard, very precious, and fhe brake the box and poured it on his bead; Chrift made this interpretation of that Action, he is come before-hand to anoint my body to the bu rying. When Chrift was rifen, Mary Magdalen and the other Mary brought the spices which they had prepared, that they might come and anoint him. Thus was there an interpreted and an intended Unction of our Saviour, but really and actually he was interred with the Spices which Nicodemus brought. The Cuftom of wrapping in the Clothes we fee in Lazarus rifing from the John 11.44 Graye; for he came forth bound band and foot with grave-clothes, and his face was bound about with a napkin. In the fame manner when our SaJohn 20. 6, 7. viour was rifen, Simon Peter went into the fepulchre and faw the linen

clothes lie, and the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by it felf. Thus according to the Custom of the Jews, was the Body of Chrift bound in* feveral Linen Clothes with an Aromatical Compofition, and fo prepared for the Sepulchre.

*There are four words in the Gospel expreffing the Linen Clothes in which the Dead were buried, Σινδων, ἐθόνια, κειρίαι, and (υδάριον. The Σινδων is ufed by three Evangelifts, as what was brought by Jofeph: Kai alogas Cordova, xj naberav auTON CHEIANTE TY Ciudóvi, Mark 15.46. and S. Matthew and S. Luke, everulige auto Civdovi. Obóvice is used by S. Luke and S. John, "Exabor sv to Câμa Inox, ἔδησαν αὐτὸ ὀθονίοις. Nowy both thefe words few that the Clothes were Linen. Σινδων, tunica linea, Glof: Φωσσώνιον, AIDEN TI, STOL CINDÓVior, Etym. So 'Olória, iva iμária, Hefych. This was according to the Cuftom of the Jews, amongst whom there was a kind of Law, That they should use no other Grave-clothes. As therefore the Egyptians in Herodotus, λύσαντες – νεκρὸν κατειλίας και τῶν αὐτὰ τὸ ζῶμα (ινδόν βυοσίνης, fo the Jews. But it is farther to be obferved, that S. John faith oncav autò obaviors, they bound up his Body with feveral Clothes, which fignifies it was done fafciatim. As Herodotus in another cafe, (μύρνησί τε ἰώμθμοι τὰ ἕλκεα, καὶ σινδόν@ βυσίνης τελαμῶσι κατειλίσσοντες· Whereas then Julius Pollux obferves, en de wex Texaμav Civdovians. I conceive these itóvia in S. John were such rehaμaves Cidori), lineæ fafcice, or inftite, called in the cafe of Lazarus xaeia for as he is described dede xeselass, so it is faid of the Body of Chrift, tònoav autò ¿bovíoss, they bound him with Linen Bandages or Swathes. These are the chlápia dioμá, as the Grammarians interpret xaeia tanquam neia. So the ancient MS. in the Library at St. James's reads it, dedujú Tas Xenas X TH'S Wódas xneious. And so Hefychius reads it, when he made that Interpretation. Keserang (leg. Kreians) ἐπιθανάτια εκλελυλι[ρθρα. What anciently κηρία tuas, will appear by the words of Julius Pollux: Καὶ μιὰ τοίδε τῇ κλινῇ ἡ τῷ Γκίμποδι εκτεταμθρον, ὡς φέρειν τὰ τυλεία, απαρτία, απάρα, τόνος, κειρία, the Bands or Cords by which the Beds or Couches are faftned, and upon which the Bedding lies. In this fenfe it is to be taken in that known place of Ariftophanes, in Avibus.

Σπάρτω γδ ἂν θείμίω ἐγὼ τῇ μῇ πόλη,
Οὐδ' ἂν χαμούντων πάνυ δε κειρίαν ἔχων.

αν

of which Euftathius lliad. β'. gives us this account: Φησὶ μὴ ἂν δεηθώσι απάρτης, κειρίαν ἔχων· ἤτοι μὴ δεηθίώαι απαγίνε πλέγματος, ἐὰν ἄλλων ἔχοι καρίαν, ήτοι δεσμὸν κλίνης. Hence the Grammarians give that Interpretation of Κειρία. As Etymologus, Kesesa Comaird to goiior to deoμevor 7 xxivlu, viz. in reference to that place of Ariftophanes, otherwise it hash no relation to a Bed, but indifferently fignifieth any fafcia or band. So the Scholiaft of Ariftophanes; 'H 5 xecía cidos ζώνης ἐκ χοινίων παρεοικὸς ἱμάνι και δεσμᾶσι τὰς κλίνας, not the Cord of a Bed, but a fafcia or Girdle like unto it. With fuch Linen fafciæ, Swathes, or Bandages, was the Body of Lazarus involved. 'Ex wodòs äxes naglús 2piírówpor πλεκτῆσιν ὅλον δέμας είχε κερείαις, fays Nonnus. And Juvencus,

Nec mora, connexis manibus pedibufque repentè
Procedit tumulo, vultum cui linea texit,

Et totum gracilis connectit fafcia corpus,