NOTE XIII. Page 84. The Author discovers his usual erudition and accuracy in his minute account of our Lord's CRUCIFIXION, and in the illustrations of that event which he borrows from ancient writers. Those inclined to compare Witsius with other writers on this subject, may consult Pearson, and an Article in the Edinburgh Encyclopædia.t From the last of these it may not be improper to subjoin here a few extracts. "This was a frequent punishment among the ancients, and practised by most of the nations, whose history has reached our knowledge. It is now chiefly confined to the Mahometans. - - - Augustin describes the cross on which Jesus Christ suffered as the common cross; but it does not appear on what authority, and as he lived in the fourth Century, his information must have been derived from others. Some succeeding authors have also supposed that his feet were fixed to a projection or bracket below, so that he was crucified in a standing posture; to which the same remark applies. Deviations from the ordinary form and proportions were adopted on particular occasions. - - "The criminal was compelled to carry his own cross to the place of execution, which was generally at some distance from the habitations of men. - - - It was not the whole cross, according to some, which was borne by the offender, but only the transverse beam or patibulum, because they suppose the upright part to have remained stationary in the ground, whereas the other was moveable. - - The criminal having reached the fatal spot, was stript nearly naked, and affixed to the cross by an iron spike driven through each hand and each foot, or through the wrists and ancles. Authors are, nevertheless, greatly divided concerning the number and position of the nails in ancient punishments; and it has been conjectured that in the most simple crucifixion, whereby both hands were nailed above the criminal and both feet below, all on one particular post or tree, only two were used. The sounder opinion, and that which coincides with modern practice, bestows a nail on each member; and though the following passage is employed in a ludicrous sense, sufficiently indicates the truth. • Exposition of the Creed, Art. iv. pp. 202—206. + Vol. vii. Art. CRUCIFIXION. Ego dabo ei talentum, primus qui in crucem excurreril, "If the cross consisted of two pieces, it is not unlikely that the hands of the criminal were nailed to the moveable part or palibulum, and that being then elevated along with it by the strength of men, his feet were fixed to the bracket. These facts are extremely obscure, and there is reason to believe that crucifixion also took place otherwise. - "The criminal, being fixed on the cross, was left to expire in anguish, and his body remained a prey to the birds of the air. His death, however, was not immediate, nor should it be so in general, considering that the vital organs may escape laceration. We learn from the distinct narrative of the Evangelists, that conversations could be carried on among those who suffered, or betwixt them and the bye-standers: and Justin the historian relates, that Bomilcar, the Carthaginian leader, having been crucified on an accusation of treason against the state, he bore the cruelty of his countrymen with distinguished fortitude, harangued them from the cross as from a tribunal, and reproached them with their ingratitude, before he expired. There are repeated instances of persons crucified having perished more from hunger, than from the severity of the punishment. ---St. Andrew lived two or three days, and the martyrs Timotheus and Maura did not die during nine days. "By the Mahometan laws, certain delinquents are to be punished with crucifixion, and killed on the cross by thrusting a spear through their bodies; and here we find an example of what is narrated in Scripture of the soldiers piercing the side of Jesus Christ with a lance, though he was dead. - -- "That the object of crucifixion might be fulfilled in exposing the body of the criminal to decay, sentinels were commonly posted beside the cross to prevent it from being taken down and buried. Privation of sepulture was dreaded as the greatest evil by the ancients, who believed that the soul could never rest or enjoy felicity so long as their mortal remains continued on the earth. Thus it was a great aggravation of the punishment. - - VOL. II. To him who first shall on the cross expire, T. 39. "With respect to the persons on whom this punishment was inflicted, we have seen that the Carthaginian leader was not exempt from it. Elsewhere, especially among - - - the Romans, only the lowest malefactors were condemned to the cross. It was peculiarly appropriated for slaves. - - - Crucifixion is always called servile supplicium by the Latin writers." From these quotations, as well as from the statements of Witsius, it is evident that crucifixion did not always take place in an exactly uniform manner. When speaking of the cross of Christ, therefore, it becomes us to guard against peremptory assertions, with regard to circumstances not clearly determined by the narrative of the Evangelists.-That this form of capital punishment was extremely painful, and among the Romans at least considered ignominious to the last degree, is quite indisputable. The remarks of our Author on its being an accursed death seem scriptural and just.—" The offence of the cross," as it related both to Jews and Gentiles, is ably illustrated by Dr Campbell in his excellent Sermon on 1 Cor. i. 25. Part 1.* NOTE XIV. Page 87. That the death of Christ was entirely voluntary, or that he most willingly submitted to death in the room of his people, is abundantly clear from the whole tenor of the Old and New Testament. His cheerful resignation, too, was no doubt signified in his expiring moments by his deliberately bowing the head, and by the memorable expression which he uttered with a loud voice, "Father, into thy hands I commend my Spirit." The voluntary nature of Christ's death, however, it may be observed, does not necessarily imply, that he caused his human soul, in a peculiar and miraculous manner, to depart from the body somewhat prior to the time when his sufferings naturally tended to effect a dissolution. It is certain that, though he continued alive on the cross during the space of about three hours, he expired sooner than was usual. Yet as Secker particularly states, the agonies of his soul in the garden, added to his various bodily sufferings, served to exhaust his vigour. "He had suffered the whole night before, and all that day a course of barbarous treatment, sufficient to wear down the strength of a much rougher and robuster make than probably his was."+ • Scotch Preacher, Vol. iii. Ser. 8. + Works, Vol. iv. Lectures on the Creed, p. 288. The expression in Mat. xxvii. 50, åpnes to vμa, is translated by Dr Campbell-resigned his spirit. In a note on that verse, the Doctor observes, that these words are correctly rendered in the authorized version-yielded up the ghost, though the phrase is somewhat antiquated. With regard to Doddridge's expression-dismissed his spirit, Campbell has the following remarks. "He thinks, after Jerome, that there was something miraculous in our Lord's death, and supposes it to have been the immediate effect of his own volition. Whether this was the case or not, the words here used give no support to the hypothesis. The phrase pievas any Juxur, ἀφιέναι την ψυχην, which is very similar, is used by the Seventy, Gen. xxxv. 18. speaking of Rachel's death. The like expression often occurs in Josephus and other Greek writers. Nay, an example has been produced from Euripides of this very phrase, anns μx, for expired." άφηκε πνευμα, NOTE XV. Page 98. Our Author appears to consider the Saviour's expulsion from Jerusalem as particularly intended by Moses and Elias, when, on the mount of transfiguration, as we are informed Luke ix. 31. " they spake of his decease, odos, which he should accomplish at Jerusalem." The term odos, exodus, literally signifies a departure, an exit, or going forth. It has been used in different acceptations. It is the expression employed by the Seventy to denote the departure of the Israelites from Egypt. In the Greek writers it often means death, and in this sense too it is used not only in Wisd. iii. 2. but also in 2 Pet. i. 15. where the Apostle says; "Moreover, I will endeavour that ye may be able, after my decease, iodor, to have these things always in remembrance." The Greek classics sometimes employ it to signify a military expedition; and hence Dr Hammond, with some others, has adopted the opinion, that in Luke ix. 31. it refers to "Christ's victory over the impenitent Jews in the destruction of Jerusalem by the Romans." This interpretation, however, seems quite unnatural. Lightfoot's idea that the expression is inclusive both of the death and the ascension of Christ, is more rational and natural. Our translators, nevertheless, have justly and unexceptionably rendered it his decease. Our Lord's exit from Jerusalem, when he was led forth as a condemned malefactor without the gates of the city, to which Witsius applies the expression, was no doubt an affecting circumstance attending his decease. But his decease itself, which he should accomplish at Jerusalem, is the point which the Evangelist specifies as the sink us to the lowest hell. Christian activity and Christian selfdenial are highly useful, and indispensably necessary in their own place; but neither of them must be regarded as a make-weight to complete the efficacy of the Mediator's righteousness, or permitted to share with him the honour of effecting expiation, and meriting redemption.-Candour requires it to be added, that, notwithstanding this unguarded passage, the work from which it is extracted deserves a place on the same shelf with Baxter's Reformed Pastor and Burnet's Pastoral Care, and is worthy of an attentive perusal from every candidate for the sacred office. NOTE XVIII. Page 109. Proper names that were common among the Jews, were sometimes given with a peculiar emphasis. The name ELIAKIM, accordingly, which signifies, My God will strengthen, establish, or advance me, though borne by many others, was emphatically given to the son of Hilkiah, who was raised by Providence to a very eminent station, and signally supported in the discharge of its duties. Our Saviour's express application to himself in Rev. iii. 7. of the remarkable description of Eliakim's power in Is. xxii. 22. seems greatly to confirm the idea that the prophecy respecting the elevation of Hilkiah's son to the office of treasurer has an ultimate reference to the exaltation and establishment of Christ as the head and ruler of the Church. Witsius considers the Messiah as the true Eliakim, not only because the Father has advanced and established him as our Mediator, but also because the church is indebted to this Divine Saviour for spiritual establishment.-Although it may admit of dispute whether he be strictly correct in point of taste, when he represents the cross which Jesus bore as the key of the house of David, our Author without doubt ascribes no virtue to the cross which it doth not in reality possess. See Vitringa on the whole passage, Is. xxii. 20-25; and for an explanation of the manner in which a key could be borne on the shoulder, see Lowth's note on verse 22. Note XIX. Page 119. In the first edition of the original work it is said; "It behoved him not to remain in the grave, lest the curse should seem to continue after death."* But in the subsequent editions the expression "Tepulchro manendum non erat, ne post mortem superesse videretur ma |