severe in the path of duty in spite of obstacles that stand in our way. In her natural gracefulness, tending her one black lamb, and after that bleaching linen, and her pretty curls all gone, she appeared more lovely to the wise Salathiel than did Myrtala in the midst of all her splendor. Ah me! one living black lamb, that has eaten only clover, is better than a thousand dead white ones starved on pearls and lilies. LINES SUGGESTED BY THE DEATH OF A FRIEND. BY G. M. KELLOGG, M. D. Our among the starry islands Out into a shoreless sea, Thou my friend art floating forward- Hast a signal? See yon land there? Are the islands pearly stranded? Are there golden-fruited bowers? Are there silvery falling fountains Sheening through the vernal hours? Hand in hand we've trod together Nature's devious winding maze; Thou wert quick to find her meaning; Thou wert first the clew to raise; Tranced wert thou to follow thither! What new wonders fix thy gaze? We have bent together over Rare old books with words so wise; Meet you there such unfleshed raptures In the library of the skies? Are there lofty, solemn meanings, Soaring fancies, ecstasies? O how idle every question Asked by mortals of the skies; Few of earth's best joys hadst tasted, Which on earth by thee was worn▾ SITTING MUSING BY MY WINDOW BY MRS. E. O. SAMPSON HOYT. SITTING Stitching by my window, Far as stretched from side to side; Swept the white-winged muffled snow. Soon the winter's spoils were hidden; Crags and scars were folded up; Then I left the world within; Mused upon the bright revealings Of the earth so brown and bare, While I murmured, all unheeding, The without-so passing fair! O'er the dimly outlined future, Real half and half in dreams, Far as faded out the omen All that is and all that seems From the zenith hights above me; From the world of better things, Armed with strength and crowned with beauty Came the love-infolding wings. Soon the soil of life was hidden; Cares and sorrows folded up; Musing murmurer meekly drinking From her heaven-appointed cup. On the newly baptized spirit Such a sense of beauty fell; On the newly baptized spirit Seemed a hush of peace to dwell. Sitting musing by my window, Now the night infoldeth all; Still the white-winged beauteous snow-flakes, Falling, falling, still they fall. EDITOR Stri AT HIGHER THAN 1" Fr > I cry wato thee, when my hea to the Rock that is higher wwe some travelers were jou earance of huge masses o bekening the approach of The reving these omens with Price broke upon their ea and to the rock" Looking rom French peasant, pointing to which overhang the road, and Ther hastened to this i ached it, the thunder boo poured down in torrents, the hills, sweeping eve Sere placed beneath the s travelers, though trem beard, escaped the dange past, they renewed their ith gratitude for their ent we see how the pres pr se travelers with so profo *mines, as to qualify them ad the sheltering roc Wed them. In like mante Pudist, beset with diffic and circumvented by the n an dit himself unspeakably in L in the adequacy of bis e angers frowning upon hin endence, he lifted hi 4ing on the divine Omni inite His fears in the joys of the Lord. ad did we may al starts too terrible Laster rolls like : when fence lightnings <© at thon$ Til$oLa| we are left desolate EDITOR'S REPOSITORY. Scripture Cabinet. THE ROCK THAT IS HIGHER THAN I.-" From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the Rock that is higher than I."Perlm lxi, 2. A few years since some travelers were journeying in the vicinity of the Pyrenees. Terrific storms are common to that region; and these travelers were alarmed by the sudden appearance of huge masses of clouds in the angry sky, betokening the approach of no ordinary tempest. While viewing these omens with sensations of terror, a sharp voice broke upon their ears, shouting, "To the rock! to the rock!" Looking round, they saw the speaker, a Frenck peasant, pointing to a mass of rock near by, which overhung the road, and offered them a place of shelter. They hastened to this friendly cave. Just as they reached it, the thunder boomed athwart the sky, the rain poured down in torrents, and the storm came rushing from the hills, sweeping every thing from their path. Securely placed beneath the shelter of their friendly rock, our travelers, though trembling at what they saw and heard, escaped the danger. When the storm was overpast, they renewed their journey with hearts swelling with gratitude for their preservation. and our voices heard, erying, "Lead me to the Rock that is higher than I!" For, in such hours, all strength of mind, all human confidences, are vain. The mightiest minds can not stand erect amidst the desolations of life, if unsheltered by the Rock of ages. Even Napoleon, though intellectually a giant, reeled and staggered like a tottering infant when he saw the hand of Providence uplifted against him-when he heard the storms of retribution howling around him. Then, though his will had always been like iron, he became weak and infirm of purpose; he hesitated, resolved, hesitated again, and finally fled—a melancholy spectacle of the helplessness of man when he dares the perils of life unprotected by the Rock that is higher than himself. His example is a lesson to all ages. It teaches every man to shun his proud habit of self-dependence; to learn the way to the shelter of the eternal Rock; to cry, with David, "Lead me to the Rock that is higher than I!"-The Harp of David. A LESSON FROM THE FLY.-"Hast thou found honey? Eat so much as is sufficient for thee.”—Proverbs xxv, 16. The fly, too greedy to be wary, sometimes falls into a dish of sweets, and crawls out, drooping, dispirited, and unable to use his wings. Long and industriously he plies his brushy legs, before his pinions are again fit for flight. Be sparing and cautious, Christian, in thine earthly enjoyments, lest thou clog the wings of thy soul. One incautious plunge into carnal delights may leave thee crawling in the dust, unable to rise into the atmosphere of spirituality, full of self-reproach, and loathing the mess of pottage for which thou hast degraded thyself, and diminished thy happiness here and hereafter. A single act of immoderate self-indulgence may render necessary long and diligent seeking for spiritual cleansing, before thou canst be free, and use thy wings, and again soar heavenward. In this incident we see how the presence of danger impressed those travelers with so profound a sense of their own weakness, as to qualify them to fully appreciate the value of the sheltering rock to which the peasant directed them. In like manner it would seem that the royal Psalmist, beset with difficulties, threatened by storms, and circumvented by the malicious schemes of bad men, felt himself unspeakably impotent. He had no confidence in the adequacy of his own power to overcome the dangers frowning upon him. Hence, casting aside all self-dependence, he lifted his beseeching eyes to God. Gazing on the divine Omnipotence, he beheld Jehovah ander the image of a vast rock, whose foundations and summits were alike lost in the Infinite, and THE AGED CHRISTIAN.-It is a rare and precious priviwithin whose shelter he would be absolutely and eter-lege to sit down and listen to the language of a Chrisnally safe. The idea met his soul's aspiration, and he poured forth his prayer, "From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the Rock that is higher than I." God heard his prayer. He became conscious of the all-surrounding presence of the Infinite. His fears subsided; his heart grew quiet; and, confident of safety, he poured forth a tide of triumphant song, in anticipation of eternal participation in the joys of the Lord. And what David did we may also do. When we are threatened by storms too terrible for our puny strength to brave; when disaster rolls like a mountain-flood upon our path; when fierce lightnings gleam angrily from our social sky; when adversity strips us of property; when unfeeling malice shoots poisonous darts at our reputation; when enemies misrepresent and friends misunderstand us; when death lays the darlings of our affection low; when we are left desolate and unfriended in the wastes of life—then, O, then should our eyes be uplifted, tian pilgrim who has walked with Christ many years, struggling through trials and temptations, sometimes almost despairing, sometimes rejoicing in hope, always trembling lest he should not be among the number who endure to the end, but at length brought safely forward to the threshold of the heavenly kingdom. With what calm, deep-toned gratitude does he survey the past! It stretches away dim and distant to the retrospective view, but it is far from being a trackless waste. Here and there, through all the course, Ebenezers arise and greet the sight, "like stars on the breast of the ocean," awaking fresh gratitude, and hope, and trust, and enabling the spirit to say, "Thou wilt guide me unto death, and afterward receive me to glory." Glory! ah, what does it mean? An endless existence at the right hand of God. Fullness of joy. The pilgrim in the early and the midway path obtains but few and faint glimpses of his future inheritance. His "Father's house on high" seems far away; he has yet much to do with earth and its inhabitants; he must still be girded for the conflict, and ever on the standing watch. To the privileged one who is surely near the goal, the noise and turmoil of life have passed away. The hopes it once inspired have long since departed. He looks on infancy and childhood with a placid smile, and says, "I shall soon know what the childhood of a new existence is;" on youth, and says, "I shall soon put on immortal youth;" on manhood, and says, "I shall soon attain to the stature of a perfect man in Christ Jesus. O, to Him who hath loved me, and hath given himself for me, to him be glory now and evermore!" "Only waiting till the angels Open wide the mystic gate, At whose foot I long have lingered, Even now I hear the footsteps, conclude them harmless. Provoke the viper: the teeth are instantly seen, protruding in battle array! It is thus with the carnal mind not only in some special instance, but the world over. This enmity is not apt to slumber in a revival. It is like the American snake, seldom caught napping in hot weather. In cold weather, when the thermometer is below zero, there is no danger from snakes; bring them to the fire, however, and life and enmity will soon appear. It is like fire smoldering under a heap of ashes-that is, carnal enmity; stir it up, and it shows red life sufficient to kindle a conflagration that many waters could not quench.-Earnest Christianity. THE CHRISTIAN'S PEACE.-"The work of righteousness shall be peace, and the effect thereof quietness and assurance forever."-Isaiah xxxii, 17. You can not touch the deep foundations of the Christian's peace. When the winds are up and raving loudly, you see the trees torn up by the roots, the waves of the sea boiling, and ships dashed to pieces upon their surges. You are, perhaps, inclined to say, How tempestuous it must be a thousand fathoms down! Ah! the winds have never reached those waves-there all is peace. There is a large mass of waters the wind can not reach-it is all on the surface. And so let wealth depart, let political influence decline, death come-let all the winds from hell be unloosed-you can not touch the deep foundations of the Christian's PEACE. You have only seen the surface; in the deep within all is peace, peace.-Dr. Beaumont. THE WORD "SELAH."-The translators of the Bible have left the Hebrew word Selah, which occurs so often in the Psalms, as they found it, and, of course, the English reader often asks his minister or some learned friend what it means. And the minister or learned friend has most often been obliged to confess ignorance, because it is a matter in regard to which the most learned have by no means been of one mind. The Targums and most of the Jewish commentators give to the word the meaning eternally, forever. Rabbi Kimchi regards it as a sign to elevate the voice. The authors of the Septuagint translation appear to have regarded it as a musical note, equivalent, perhaps, to the word repeat. According to Luther and others, it means silence! Gesenius explains it to mean, "Let the instruments play and the singers stop." Wocher regards it as equivalent to sursum cordaup, my soul! Sommer, after examining all the seventyfour passages in which the word occurs, recognizes in every case "an actual appeal or summons to Jehovah. They are calls for aid and prayers to be heard, expressed either with entire directness, or if not in the imperative, 'Hear, Jehovah!' or 'Awake, Jehovah!' and the like, still earnest addresses to God that he would remember and hear," etc. The word itself he regards as indicating a blast of trumpets by the priests. Selah itself he thinks an abridged expression used for Higgaion Selah; Higgaion indicating the sound of the stringed instruments, and Selah a vigorous blast of trumpets.-Bibliotheca Sacra. THE CROWN OF THORNS.-" And when they had platted a crown of thorns, they put it upon his head.”—Matthew xxvii, 29. Those who have seen them tell us that the thorns of Judea are much larger and much stronger than those of our own country. Does not this impress our minds with a fuller idea of the intensity of Christ's sufferings? The crown of thorns affords the Christian much instructive matter for contemplation. Throughout Scripture, thorns are symbolical of the corruption of the human heart. Our sins were all left at the Savior's door, and he was crowned with thorns, to teach us that we can alone be delivered from the awful penalty due to our transgressions in consequence of our sins being heaped upon him. He wore the crown of thorns upon his head, to take the thorns of natural corruption out of our hearts-"He bare the sins of many," that by his stripes we might be healed-" He was made a curse for us, that he might redeem us from the curse "-" He was a man of sorrows," that those who believe in him should become heirs of joy. It was the custom at Rome to bring criminals to the top of the Tarpeian rock, and to hurl them down headlong: thus does Divine justice bring sin to the summit of the Rock of ages, and then cast it down into the abyss of infinity!-Dr. Hotels. THE TREE IN WINTER.-The roots of a tree are never stronger than in winter, when it bears no fruit, when it is clothed with no leaves; the sap then runs down into the roots, instead of being wasted in leaves. If it was always summer with the Church of God-if she had no trials to encounter, no troubles to endure-the hearts of its members would grow luxuriant and proud, and run much into showy leaves and specious fruit; but when the winter of adversity nips and pinches them, when the blast of the terrible ones is as a storm against the wall, then is there a clinging close to God, then is there a fleeing for refuge to him "who hath been" and still is "a strength to the poor, a strength to the needy in his distress, a covert from the storm, and a shadow from the heat." CARNAL ENMITY STIRRED UP.-" The carnal mind is enmity against God."-Romans viii, 7. We read of a viper which hides its teeth in its gums, requiring good sight to detect them. Simplicity might THE SAND ON THE MOUNTAIN.-While the sand is lying on the mountain-side, it is a vile and refuse thing, trodden under foot of man and beast. It is carried to the laboratory, submitted to the fire of the furnace, molded into form, polished by the hand of the workman, and becomes a noble mirror, the most splendid ornament in the palaces of kings. Thus it is with the sinner-God raises him from the rubbish of the fall, vitrifies him by the power of his word, polishes him by the graces of his Spirit, and places him in the zenith of glory, the noblest mirror, in which are reflected all the perfec tions of God. HISICAL CAUSE OF THE DEA an eminent English brese upon the physical c The work is full of interest yable for its physiolog mare, be proposes first pical fact connected decadly, "to point out and practice of Christiani Tears since, then new sembodying important fa first and also as elucidat y clearly defined. Under werk were then given in am In the present artic ar form, one single pri hrist; namely, its phyn ey prime and vigor of life, This faculties, the Savion is ast sufferings. The l ta, the discourse of the -are so many striking y upon the cross was aitre presence, restored t " parten, was again withdra rush of his spirit led hi why hast thou forsaken Nor was his strength ex ith a "loud voice." Th eve that he had so soon die Vendent that his legs were n a whereupon, says St. Job de ostion arises, whether his Wagony and exhaustion the determination of this q w that mode of punishment as a mode of punishme and record, probably, is th and Romans were accusto They instances of crucifi Melodist Quarterly Review, 1 Editorial Disquisition. PHYSICAL CAUSE OF THE DEATH OF CHRIST. DR. STROUD, an eminent English physician, has published a treatise upon the physical cause of the death of Christ. The work is full of interest as to its matter, and especially valuable for its physiological details. To use his own language, he proposes first "to demonstrate an important physical fact connected with the death of Christ," and, secondly, "to point out its relation to the principles and practice of Christianity." When we read the work some years since, then newly from the press, it struck us as embodying important facts in relation to the death of Christ, and also as elucidating points that had been not very clearly defined. Under this impression our views of the work were then given in extenso through another medium. In the present article we propose to discuss, in a popular form, one single principle in relation to the death of Christ; namely, its physical cause. condemned by a Roman tribunal, and executed by a Roman law. His death was, therefore, most ignominious. Under sentence for alleged sedition against Cæsar, he suffered the death the Romans were accustomed to inflict upon their slaves and the vilest of malefactors; and then, also, being "nailed to the tree," in the eyes of the Jews he suffered the most execrable of deaths-the punishment for blasphemy. By the Emperor Constantine, punishment by crucifixion was abolished throughout the Roman empire, because he deemed it indecent and irreligious to punish upon the cross the vilest criminals, while at the same time it was used to symbolize that religion which was the hope of the world. From that time forward, a period of fifteen centuries, crucifixion has been rarely witnessed in Europe; and the prevalent ideas of it were derived from painters, poets, or devotional writers, who followed im In the very prime and vigor of life, and in the full pos-agination or tradition rather than the evidence of facts. session of all his faculties, the Savior entered upon the scene of his last sufferings. The last supper, the de|parture of Judas, the discourse of the Savior, the agony of the garden-are so many striking acts in the drama. His mortal agony upon the cross was of six hours' duration. The Divine presence, restored to him after his agony in the garden, was again withdrawn upon the cross, and the anguish of his spirit led him to exclaim, "My God, my God, why hast thou forsaken me?" His death was sudden. Nor was his strength exhausted, for he had just cried with a "loud voice." The centurion could hardly believe that he had so soon died; and yet the fact was so evident that his legs were not broken, as were those of the two thieves. But a soldier pierced his side with a spear, whereupon, says St. John, who was an eyewitness, "immediately there came forth blood and water." Here was evidently a combination of mental and physical causes attendant upon, if not producing, his death. Having assumed, then, the death of Christ upon the cross, the question arises, whether his death was superinduced by the agony and exhaustion of crucifixion. In order to the determination of this question, a brief inquiry into that mode of punishment and its effects will be necessary. Crucifixion, as a mode of punishment, prevailed among many nations from the remotest antiquity. The first instance of it on record, probably, is that of the chief baker of Pharaoh, who, Josephus says, was crucified; which by no means contradicts our authorized English version of the Bible, which says simply that he was "hanged," the two words being interchangeable in the Scriptures. The Greeks and Romans were accustomed to inflict this punishment upon criminals, especially upon slaves. It was not, as many have supposed, a Jewish mode of execution. The only instances of crucifixion allowed among them was that of the dead bodies of those who had been stoned for blasphemy; hence it was that the "nailing to the tree" was regarded by them as so peculiarly "accursed." And even in that case the Mosaic law required that the body should be taken down before sunset of the day on which the criminal had been slain. The instigators of the death of Christ were indeed Jews, but he was * Methodist Quarterly Review, April, 1849. For correct notions upon this subject, the Christian world is greatly indebted to Salmasius and Lipsius, two eminent scholars of the seventeenth century, who, with great industry and perseverance, collected and brought together the authentic records of antiquity upon the subject. From their researches, we learn that the cross consisted, in addition to the upright and transverse bars, of a short bar projecting from the upright post, on which the crucified person was seated. "The structure of the cross," says Irenæus, "has five ends or summits, two in length, two in breadth, and one in the middle, on which the crucified person rests." Justin Martyr also speaks of the "end projecting from the middle like a horn, on which crucified persons are seated." Tertullian, a still later authority, speaks of the "projecting bar which serves as a seat." This important part of the cross has been almost entirely overlooked, and the crucified individual described as having his whole weight suspended on the nails which pierced his hands and his feet. The process of crucifixion is thus described: "The criminal condemned to this dreadful mode of death, having first been scourged, was compelled to carry the cross to the place of execution—a circumstance which implies that the scourging was not excessively severe; and that the dimensions of the gibbet did not much exceed those of the human body. On arriving at the spot he was stripped of his clothes, and, after a cup of wine--sometimes medicated, with a view to impart firmness, or to alleviate pain-was speedily nailed to the cross, either before or after its erection. In either case he was made to sit astride on the middle bar; and his limbs, having been extended and bound with cords, were finally secured by large iron spikes driven through their extremities, the hands to the transverse beam, and the feet to the upright post." In this condition, intense and generally protracted suffering was endured, before death came to the relief of the victim. Indeed, crucifixion was a very lingering punishment, producing death generally by the slow process of nervous irritation and exhaustion. The duration of its agonies would, of course, be more or less protracted according to the age, sex, constitution of the individual, and other circumstances connected with the case. "In many cases death was partly induced by hunger and thirst, the vicissitudes of heat and cold, or the attack of ravenous birds and beasts; and in others, was designedly accelerated by burning, stoning, suffocation, breaking the bones, or piercing the vital organs." Instances have occurred in which individuals, after being for some time upon the cross, were taken down, and, by careful medical treatment, restored to health. The usual duration of life under the torture inflicted by crucifixion may be set down as from two to three days; and cases are on record where life was protracted to five, and even nine days. fixion. Commentators have always felt the force of this, as being "utterly irreconcilable with the idea that life was at its last ebb, from the extinction of vital energy." Matthew Henry says, "Now this was a sign that his life was whole in Him, and nature strong. The voice of dying men is one of the first things that fails. With a panting breath and faltering tongue, a few broken words are hardly spoken, and more hardly heard; but Christ, just before he expired, spoke like one in his full strength." We are compelled, then, to seek elsewhere the cause or causes of his sudden death. After putting the various theories that have been devised to account for the suddenness of his dissolution, into the crucible of careful analysis, we find that all which require our serious attention are reducible to two; namely, that the Savior, "by an act of his own divine will, yielded up his life;" or that "some mortal lesion of a vital organ of his human frame suddenly supervened, and was the immediate and, so to speak, the physical cause of his death." Jacobus Bosius, in his "Crux Triumphans et Gloriosa," says that Victor, Bishop of Amiterna, though crucified with his head downward, survived two days. He also gives an account of a married pair, crucified in the Diocletian persecution in 286, who hung alive upon the cross nine days and nights, mutually exhorting and encouraging each other, and both expiring on the tenth day. In the year 297, under the Emperor Maximian, seven individuals, after being subjected to protracted and cruel tortures, were crucified at Samosata. Of these "Hipparcus," a venerable old man, “died on the cross in a short time. James, Romanus, and Lollianus expired the next day, being stabbed by the soldiers while they hung on their crosses. Philotheus, Habibus, and Paragrus were taken down from their crosses while they were still living. The emperor, being informed that they were yet alive, commanded that huge nails be driven into their heads, and by them they were at length dispatched." These are horrible details, but they give us light upon the real nature of crucifixion, and the amount of suffering, as well as the length of time it was endured before death came to the relief of the unhappy victim. The former of these two opinions has probably been most generally received; but on that account we are by no means to remit our examination of phenomena of such transcending importance. The question is, which will best accord with the teachings of the Bible and the phys iological facts in the case? Isprit, as the act I would be sufficient t 1 future torm . those torments The hypothesis that Christ "yielded up his life," that is, dismissed his spirit from the body by a voluntary act, is probably derived mainly from that remarkable passage in the Gospel of John, where Jesus says of himself, “I lay down my life that I may take it again. No man taketh it from me, but I lay it down of myself." Now, if we collate this passage with those which positively declare that Christ was slain by his enemies, that he died "the death of the cross," "became obedient unto death," that the Jews were his "betrayers and murderers," that they "crucified and slew" him by the hands of wicked men, etc., we shall hardly fail of reaching the conclusion that the meaning of this expression is simply, "that in fulfillment of the divine plan of human redemption, Christ voluntarily submitted to a violent death, which he had it in his power to avoid." How perfectly in accordance with this conclusion is the discourse of the Savior to his disciples in his last journey to Jerusalem, when he took them aside and began to say, “Behold, we go up to Jerusalem, and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles; and they shall mock him, and shall scourge him, and shall KILL him; and the third day he shall rise again." Christ, then, voluntarily submitted to a violent death; he was led as a lamb to the slaughter. This, then, is the sense in which "Christ laid down his life for us." To place this matter beyond a doubt, the same apostle who made this record of Christ's saying, declares that as "Christ laid down his life for us, we ought also to lay down our lives for the brethren;" not, of course, by committing suicide, but by submitting to persecution, and even death, if called to make the sacrifice for the cause of Christ, which sacrifice the apostle Paul often declared himself willing to make. And further, in all the Scriptural allusions to the death of Christ, it is not represented as selfinflicted, but as penal and vicarious. The following instances are of modern date, and have been selected from a number of cases fully authenticated. Captain Clapperton, writing in 1824, says, "The capital punishments inflicted in Soudan, are beheading, impaling, and crucifixion; the first being reserved for Mohammedans, and the other two practiced on Pagans. I was told, as a matter of curiosity, that wretches on the cross generally linger three days before death puts an end to their sufferings." The Rev. Mr. Ellis, when describing the punishments inflicted in Madagascar, says, "In a few cases of great enormity, a sort of crucifixion has been resorted to; and, in addition to this, burning or roasting at a slow fire, kept at some distance from the sufferer, has completed the horrors of this miserable death." Bishop Wiseman gives an account of the execution of a young Mameluke, who was crucified under the walls of Damascus for the murder of his master. His hands, arms, and feet having been nailed to the cross, he remained alive from midday on Friday to the same hour on Sunday, when he died. From these instances it will be perceived that death, by crucifixion, was a slow process, protracted in ordinary cases to two or three days, and in some instances to many more. Jesus died within six hours after he was nailed to the cross. We are, therefore, compelled, in view of the facts above developed, to conclude that, in whatever degree the ordinary sufferings of crucifixion contributed to his death, they were not its immediate cause. The bystanders and those engaged in the dreadful tragedy were evidently surprised at the suddenness of his death; and even Pilate, when applied to for his body, "marveled if he were already dead." The fact also that he "cried with a loud voice" at the very moment when life departed, plainly shows that his death could not have been occasioned by exhaustion, as is the case with those who die from cruci say him actually Te any other cause It has also been argued, that the words employed by St. Matthew, àquxe тò mvua, rendered, "yielded up the ghost," and those employed by St. John, œpédane tò πrsūμa, translated, "gave up the ghost," imply a voluntary dis |