As for the preparation of the sepulchre to receive the body of our Saviour, the custom of the Jews was also punctually ἀγοράσας σινδόνα, καὶ καθελὼν αὐτὸν, κηρίαις. And so Hesychius reads it ἐνείλησε τῇ σινδόνι, Mark xv. 46. and when he made that interpretation. St. Matthew xxvii. 59. and St. Luke Κειρίαις (leg. Κηρίαις) ἐπιθανάτια ἐντεxxiii. 53. ἐνετύλιξεν αὐτὸ σινδόνι. Οθό- τυλιγμένα. What anciently κηρία was, νια is used by St. John xix. 40. Ελα- will appear by the words of Julius βον οὖν τὸ σῶμα Ἰησοῦ, καὶ ἔδησαν αὐτὸ Pollux, l. x. c. 7. Καὶ μὴν τόγε τῷ ὀθονίοις. Now both these words shew κλίνῃ ἢ τῷ σκίμποδι ἐντεταμένον, ὡς that the clothes were linen. Σινδων, φέρειν τὰ τυλεῖα, σπαρτία, σπάρτα, τόνος, tunica linea. Gloss. Φωσσώνιον, λινοῦν κειρία· the bands or cords by which τι, ἤτοι σινδόνιον. Εtym. So Οθόνια, the beds or couches are fastened, and λινᾶ ἱμάτια. Hesych. This was ac- upon which the bedding lies.. In this cording to the custom of the Jews, sense it is to be taken in that known amongst whom there was a kind of place of Aristophanes, in Avibus, ver. law, that they should use no other 815. grave-clothes. As therefore the Egyptians in Herodotus, 1. ii. c. 86. Λούσαντες τὸν νεκρὸν, κατειλίσσουσι πᾶν αὐτοῦ τὸ σῶμα σινδόνος βυσσίνης, so the Jews. But it is farther to be observed, that St. John saith ἔδησαν αὐτὸ ὀθονίοις, they bound up his body with several clothes, which signifes it was done fasciatim. As Herodotus in another case, l. vii. c. 181. Σμύρνησί τε ἰώμενοι τὰ ἕλκεα, καὶ σινδόνος βυσσίνης τελαμῶσε κατειλίσσοντες. Whereas then Julius Pollux observes, Onomast. l. vii. c. 16. εἴρηται δέ που καὶ τελαμὼν σινδονίτης, I conceive these ὀθόνια in St. John were suck τελαμῶνες σινδονίται, linea fascia, or institæ, called in the case of Lazarus κειρίαι, John xi. 44. for as he is described δεδεμένος κειρίαις, so it is said of the body of Christ, ἔδησαν αὐτὸ ὀθονίοις, they bound it with linen bandages or swathes. These are the ἐντάφια δεσμὰ, as the grammarians interpret κειρία tanquam κηρία. So the ancient MS. in the library at St. James's reads says Nonnus, c. xi. 169. And Juit; Δεδεμένος τὰς χεῖρας καὶ τοὺς πόδας vencus, l. iii. 397. Nec mora, connexis manibus pedibusque repente Procedit tumulo, vultum cui linea texit, Et totum gracilis connectit fascia corpus. Hence Basil, bishop of Seleucia, makes Lazarus come out of the grave to live like an infant in swaddling-clothes: ̓Εκεῖθεν ἀνεπήδα νεκρὸς τετραήμερος τὰ τοῦ θανάτου περικείμενος σύμβολα καὶ τὸν θάνατον ἀποδυσάμενος, τὴν τοῦ τάφου στολὴν οὐκ ἠλλάξατο, ἀλλ ̓ ἐφίστατο ταῖς κειρίαις ὡς ἐκ τάφου τεχθεὶς, καὶ μετὰ τόκον φέρων τὰ σπάργανα. Orat. 35. in Publican. et Pharis. The κειρίαι then were instita, as the Vulgar Latin; fascia, as Juveneus and the Syriac translation, NAPODS ΤΟN, vinctus fasciis. Of the same nature I Σπάρτην γὰρ ἂν θείμην ἐγὼ τῇ μῇ πόλει, Οὐδ ̓ ἂν χαμεύνῃ, πάνυγε κειρίαν ἔχων. Of which Eustathius, Iliad. β'. gives us this account: Φησὶ μὴ ἂν δεηθῆναι σπάρτης, κειρίαν ἔχων· ἤτοι μὴ δεηθῆναι σπαρ τίνου πλέγματος, ἐὰν ἄλλην ἔχοι κειρίαν, ἤτοι δεσμὸν κλίνης. Hence the grammarians give that interpretation of Κειρία. As Etymologus: Κειρία, σημαίνει τὸ σχοινίον τὸ δεσμεύον τὴν κλίνην· in reference to that place of Aristophanes, otherwise it hath no relation to a bed, but indifferently signifieth any fascia or band. So the scholiast of Aristophanes: Ἡ δὲ κειρία εἶδος ζώνης ἐκ σχοινίων παρεοικὸς ἱμάντι, ᾗ δεσμοῦσι τὰς κλίνας" not the cord of a bed, but a fascia or girdle like unto it. With such linen fascia, swathes, or bandages, was the body of Lazarus ine volved. -Ἐκ ποδὸς ἄχρι καρήνου Σφιγγόμενον πλεκτῆσιν ὅλον δέμας εἶχε κερείαις, observed in that. Joseph of Arimathea had prepared a place of burial for himself, and the manner of it is expressed: for "in the place where he was crucified, there was a garden, and in the garden a new sepulchre, wherein never man was laid, which Joseph had hewn out of a rock for his own tomb: there laid they Jesus, and rolled a great stone to the door of the sepulchre." (Matt. xxvii. Mark xv.) And so Christ was buried, after the manner of the Jews, in a vault made by the excavation of the rocky firm part of the earth, and that vault secured from external injury by a great massy stone rolled to the mouth or door thereof.* runt intelligi et alia linten potuisse afferri a Nicodemo et superaddi: ut verum narraret Johannes quod non uno linteo, sed linteis, involutus sit; quamvis et propter sudarium quod capiti adhibebatur, et institas quibus totum corpus alligatum est, quia omnia de lino erant, etiamsi una sindon ibi fuit, verissime dici potuit, ligaverunt eum linteis.' De consensu Evang. 1. iii. c. 23. These which he calls institæ quibus totum corpus alligatum est, After which stone was once viz. same with that in Quintilian, frontem detersit; hurußiov then was the same with sudarium. So the scholiast upon this place: 'Hμiróßiov páros ǹμirpißès λινοῦν τι, οἷον ἐκμαγεῖον. This is the proper signification of Zovdaptov, a linen cloth used to wipe off sweat: but when it was translated into the Chaldee or Syriac language, it received a more general signification, of any cloth, or veil, or covering of linen, for any other use, as Ruth iii. Bring the veil that thou hast tui. Beside these we read in the his- upon thee:" the Chaldee rendereth it tory of Lazarus, ǹ opis avrov σovdapių NTD and it held six TEPLEVEDETO, John xi. 44. And of our measures of barley. So when Moses Saviour, kai rò σovdápiov, d ́hv iπì rng is said to "put a veil on his face," kepaλñç avrov, John xx. 7. The same Exod. xxxiv. 33. the Chaldee again .15 involucra mora תכריכי המת were the ויהב על איקונין דבית,and rendereth it סודרא is rendered by the Syriac -So the Rabbins ordi אנפוי סודרא. Nonnus makes it a Syriac word, Σουδάριον τό περ εἶπε Σύρων στόμα. c. xi. 172. Whereas the word is not of a Syriac but Latin origination; and from the Latins came to the Greek and eastern people, sudor and sudare, from thence sudarium. 'Vatinius reus, agente in eum Calvo, sudario candido frontem detersit.' Quintil. Instit. Orat. 1. vi. c. 3. §. 60. Suetonius of Nero: 'Plerumque prodiit in publicum ligato circa collum sudario.' c. 53. This was translated into their own language by the latter Greeks, to signify that which before was called μirúßiov and kay Spúriov, as is observed by Julius Pollux, 1. vii. c. 16. Tò dè ýμurúßiov, or μὲν καὶ τοῦτο Αἰγύπτιον, εἴη δὲ ἂν κατὰ τὸ ἐν τῇ μέση Κωμῳδίᾳ καψιδρώτιον και λούμενον, ὃ νῦν σουδάριον ὀνομάζεται. Αριστοφάνει γὰρ ἐν Πλούτῳ (v. 729. τοιαύτη τις ἡ δόξα, Επειτα καθαρὸν ἡμιτύβιον λαβὼν, Τὰ βλέφαρα περιέψησε where τὰ βλέφαρα περιέψησε, is the narily use, the veil as if Lazarus had come sweating out Strabo observeth of Jerusalem, rolled thither, the whole funeral action was performed, and the sepulture completed: so that it was not lawful by the out of a rock and Nonnus makes a particular paraphrase to that purpose of Aagevrov only, c. xx. 214. - Την ἐν γείτονι κήπῳ Τύμβος ἀδωμήτοιο βαθυνομένης ἀπὸ πέτρης Γλυπτὸς ὅλος νεότευκτος. roμav is nothing else but 1977, and Where βαθυνομένη signifies the exca- by λa custom of the Jews any more to open the sepulchre, or disturb the interred body.* Thirdly, Two eminent persons did concur unto the burial of our Saviour, a ruler and a counsellor,+ men of those orders among the Jews as were of greatest authority with the people; Joseph of Arimathea, rich and honourable, and yet inferior to Nicodemus, one of the great Council of the Sanhedrim: these two, though fearful while he lived to acknowledge him, are brought by the hand of Providence to inter him; that so the prediction might be fulfilled which was delivered by Isaiah to this purpose. The counsel of his enemies, the design of the Jews, "made his grave with the wicked,” (Isa. liii. 9.) that he might be buried with them which were crucified with him but "because he hath done no violence, neither was any deceit within his mouth;" (Ibid.) because he was no ways guilty of those crimes for which they justly suffered; that there might be a difference after their death, though there appeared little distinction in it; the counsel of his father, the design of Heaven, put him "with the rich in his death," (Ibid.) and caused a counsellor and a ruler of the Jews to bury him. The necessity of this part of the Article appeareth, first, in that it gives a testimony and assurance of the truth both of Christ's death preceding, and of his resurrection following. Men are not put into the earth before they die: Pilate was very inquisitive whether our Saviour" had been any while dead," and was fully satisfied by the centurion, before he would "give the body to Joseph" to be interred. (Mark xv. 44, 45.) Men cannot be said to rise who never died; nor can there be a true resurrection, where there hath not been a true dissolution. That therefore we might believe Christ truly rose from the dead, we must be first assured that he died; and a greater assurance of his death than this we cannot have, that his body was delivered by his enemies from the cross, and laid by his disciples in the grave. Secondly, A profession to believe that Christ was buried is necessary, to work within us a correspondence and similitude of his burial: For we are "buried with him in baptism," (Col. ii. 12.) even "buried with him in baptism unto death; that like as Christ was raised up from the dead by the glory of the Father; even so we also should walk in new, ness of life." (Rom. vi. 4.) That nothing may be done or suffered by our Saviour in these great transactions of the • This hath been observed by the mus apxwv, and these two powers Jews themselves, mox ruled all them at Jerusalem under As appeared when hibited for any man to open the sepul- Agrippa prevented a war by the sudchre, after it is shut with the rolled den raising of a tax: Eig dè ràc xúμas οἵ τε ἄρχοντες καὶ οἱ βουλευταὶ μερισθέν tes póρous ovvéλeyov. Joseph, de Bell, Jud. l. ii. c. 29, .it is po- the Romans הקבר אחר שנסתם הגולל stone. So they are styled in the Scriptures, Joseph Bovλeurns, and Nicode Mediator, but may be acted in our souls, and represented in our spirits.* Thirdly, It was most convenient that those pious solemnities should be performed on the body of our Saviour, that his disciples might for ever learn what honour was fit to be received and given at their funerals. When Ananias died, though for his sin, yet they "wound him up, and carried him out, and buried him :" (Acts v. 6.) when Stephen was stoned, "devout men carried him to his burial, and made great la mentation over him:" (Acts viii. 2.) and when Dorcas died, they "washed her, and laid her in an upper chamber:" (Acts ix. 37.) so careful were the primitive Christians of the rites of burial. Before, and at our Saviour's time, the Greeks did much, the Romans more, use the burning of the bodies of the dead, and reserved only their ashes in their urns; but when Christianity began to increase, the funeral flames did cease, and after a few emperors had received baptism, there was not a body burnt in all the Roman empire. For the first Chris καὶ διὰ τὸ λέγειν· Συμμορφούμενος τῷ θανάτῳ αὐτοῦ· καὶ τό· Εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν. οὕτω καὶ ἡ ταφὴ αὐτοῦ φθάνει ἐπὶ τοὺς συμμόρφους τῷ θανάτῳ αὐτοῦ, καὶ τοὺς συσταυρωθέντας αὐτῷ καὶ συναποθανόντας, καθὸ καὶ τῷ Παύλῳ λέλεκται τό Συνετάφημεν γὰρ αὐτῷ διὰ τοῦ βαπτίσματος, καὶ συνανέ ornμev avtų, * • Quicquid gestum est in cruce Christi, in sepultura, in resurrectione tertio die, in adscensione in coelum, et in sede ad dexteram Patris; ita gestum est, ut his rebus non mystice tantum dictis, sed etiam gestis, configuraretur vita Christiana quæ hic geritur. Nam propter ejus crucem dictum est, Qui autem Jesu Christi sunt, carnem suam crucifixerunt cum †This appeareth by Macrobius, passionibus et concupiscentiis: propter who lived in the time of Theodosius sepulturam, Consepulti sumus Christo junior, and testifieth thus much: per baptismum in mortem: propter re- Licet urendi corpora defunctorum surrectionem, Ut quemadmodum Chri- usus nostro seculo nullus sit, lectio stus resurrexit a mortuis per gloriam tamen docet, eo tempore quo igni Patris, ita et nos in novitate vitæ um- dari honor mortuis habebatur.' Saturbulemus: propter adscensionem in nal. 1. vii. c. 7. That this was done coelum, sedemque ad dexteram Patris, by the Christians is certain, because Si autem resurrexistis cum Christo, the heathens anciently did object it quæ sursum sunt quærite, ubi Christus to the Christians: 6 Inde videlicet est ad dexteram Dei sedens.' S. August. et cxsecrantur rogos, et damnant igEnchirid. ad Laur. c. 53. §. 14. And nium sepulturas.' And the answer this was before observed by Origen, given to this was: 'Nec, ut creditis, ii. adv. Cels. §. 69. Tà ovμßeßnkevat ullum damnum sepulturæ timemus, ἀναγεγραμμένα τῷ Ἰησοῦ οὐκ ἐν ψιλῇ sed veterem et meliorem consuetudiτῇ λέξει καὶ τῇ ἱστορίᾳ τὴν πᾶσαν ἔχει nem humandi frequentamus. Minut. Jewρiav Tñs aλndeias. "ExaσTov yàp Fel. in Octavio, c. 11. and 34. And. αὐτῶν καὶ σύμβολόν τινος εἶναι παρὰ Tertullian: Et hoc etiam in opinione τοῖς συνετώτερον ἐντυγχάνουσι τῇ γραφή quorundam est; propterea nec igniἀποδείκνυται.Ὥσπερ οὖν τὸ σταυρωθῆναι bus funerandum aiunt, parcentes suαὐτὸν ἔχει τὴν δηλουμένην ἀλήθειαν ἐν perfluo animæ. Alia est autem ratio τῷ Χριστῷ συνεσταύρωμαι· καὶ τῷ pietatis istius, non reliquiis animæ σημαινομένῳ ἐκ τοῦ Ἐμοὶ δὲ μὴ γένοιτο adulatrix, sed crudelitatis etiam cor καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου poris nomine aversatrix, quod et ἡμῶν Ἰησοῦ Χριστοῦ· δι' οὗ ἐμοὶ κόσμος ipsum homo non utique mereatur ἐσταύρωται, κἀγὼ τῷ κόσμῳ. καὶ ὁ θάνα- poenali exitu impendi. De Anima, c. τος αὐτοῦ ἀναγκαῖος, διὰ τόν Ὁ γὰρ 51.‘Atego magis ridebo vulgus, tunc ἀπέθανεν ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ quoque, cum ipsos defunctos atrocis 6 |