Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

Considerations upon the Crucifixion of the Holy JESUS.

[illustration]

He beareth his Cross

Ioh: 19. 16. 17. And they took Iesus and lead him away:

17. And he bearing his Cross went forth into a place called the place of a Scult; which is called in y^e Hebrew, Golgotha.

[illustration]

They Erect the Crucifixe.

Ioh: 3. 14. 15. And as Moses lifted up the Ser¦pent in y^e wilderness, even so must y^e Son of man be lifted up.

15. That whosoever believeth on him should not perish, but haue eternall life.

1. WHen the Sentence of Death pronounced against the Lord was to be put in ex∣ecution, the Souldiers pulled off the Robe of mockery, the scarlet Mantle, which in jest they put upon him, and put on his own garments. But, as Origen ob∣serves, the Evangelist mentioned not that they took off the Crown of thorns; what might serve their interest they pursue, but nothing of remission or mercy to the afflicted Son of man: but so it became the King of Sufferings; not to lay aside his Imperial thorns, till they were changed into Diadems of Glory. But now Abel is led forth by his brother to be slain. A gay spectacle to satisfie impious eyes, who would not stay behind, but attended and waited upon the hangman to see the Catastrophe of this bloudy Tragedy. But when Piety looks on, she beholds a glorious mystery. Sin* 1.1 laughed to see the King of Heaven and Earth, and the great lover of Souls, in stead of the Scepter of his Kingdom to bear a Tree of 〈◊〉〈◊〉 and shame. But Plety wept tears of pity, and knew they would melt into joy, when she should behold that Cross which loaded the shoulders of her Lord afterward sit upon the Scepters, and be engra∣ved and signed upon the Foreheads of Kings.

2. It cannot be thought but the Ministers of Jewish malice used all the circumstan∣ces of affliction which in any case were accustomed towards malefactors and persons to be crucified, and therefore it was that in some old Figures we see our Blessed Lord de∣scribed with a Table appendent to the fringe of his garment, set full of nails and pointed iron; for so sometimes they afflict∣ed* 1.2 persons condemned to that kind of Death, and S. Cyprian affirms that Christ did stick to the wood that he carried, being* 1.3 galled with the iron at his heels, and nailed even before his Cru∣cifixion. But this and the other accidents of his journey and

their malice so crushed his wounded, tender and virginal body, that they were forced to lay the load upon a Cyrenian, fearing that he should die with less shame and smart than they intended him. But so he was pleased to take man unto his aid, not only to represent his own need and the dolorousness of his Passion, but to consign the duty un∣to man, that we must enter into a 〈◊〉〈◊〉 of Christ's sufferings, taking up the Cross of Martyrdom when God requires us, enduring affronts, being patient under afflicti∣on, loving them that hate us, and being benefactors to our enemies, abstaining from sensual and intemperate delight, forbidding to our selves lawful festivities and recrea∣tions of our weariness, when we have an end of the spirit to serve upon the ruines of the bodie's strength, mortifying our desires, breaking our own will, not seeking our selves, being entirely resigned to God. These are the Cross, and the Nails, and the Spear, and the Whip, and all the instruments of a Christian's Passion. And we may consider, that every man in this world shall in some sence or other bear a Cross, few men escape it, and it is not well with them that do: but they only bear it well that 〈◊〉〈◊〉 Christ, and tread in his steps, and bear it for his sake, and walk as he walk∣ed; and he that follows his own desires, when he meets with a cross there, (as it is certain enough he will) bears the cross of his Concupiscence, and that hath no fellow∣ship with the Cross of Christ. By the Precept of bearing the Cross we are not tied to pull evil upon our selves, that we may imitate our Lord in nothing but in being afflicted; or to personate the punitive exercises of Mortification and severe Abstinencies which were eminent in some Saints, and to which they had special assistances, as others had the gift of Chastity, and for which they had special reason, and, as they apprehended, some great necessities: but it is required that we bear our own Cross, so said our dearest Lord. For when the Cross of Christ is laid upon us, and we are called to Martyrdom,* 1.4 then it is our own, because God made it to be our portion: and when by the necessities of our spirit and the rebellion of our body we need exteriour mortifications and acts of self-denial: then also it is our own cross, because our needs have made it so; and so it is when God sends us sickness or any other calamity: what-ever is either an effect of our ghostly needs, or the condition of our temporal estate, it calls for our sufferance, and patience, and equanimity; for therefore Christ hath suffered for us, (saith S. Pe∣ter)* 1.5 leaving us an example, that we should follow his steps, who bore his Cross as long as he could, and when he could no longer, he murmured not, but sank under it; and then he was content to receive such aid, not which he chose himself, but such as was assigned him.

3. Jesus was led out of the gates of Jerusalem, that he might become the sacrifice for* 1.6 persons without the pale, even for all the world: And the daughters of Jerusalem fol∣lowed him with pious tears till they came to Calvary, a place difficult in the ascent, eminent and apt for the publication of shame, a hill of death and dead bones, polluted and impure, and there beheld him stript naked, who cloaths the field with flowers, and all the world with robes, and the whole globe with the canopy of Heaven, and so dress'd, that now every circumstance was a triumph: By his Disgrace he trampled up∣on* 1.7 our Pride; by his Poverty and nakedness he triumphed over our Covetousness and love of riches; and by his Pains chastised the Delicacies of our flesh, and broke in pie∣ces the fetters of Concupiscence. For as soon as Adam was clothed he quitted Para∣dise; and Jesus was made naked, that he might bring us in again. And we also must be despoil'd of all our exteriour adherencies, that we may pass through the regions of duty and divine love to a society of blessed spirits, and a clarified, immortal, and bea∣tified estate.

4. There they nailed Jesus with four nails, fixed his Cross in the ground, which with its fall into the place of its station* 1.8 gave infinite torture by so violent a concussion of the body of* 1.9 our Lord, which rested upon nothing but four great wounds; where he was designed to suffer a long and lingring torment. For Crucifixion, as it was an excellent pain, sharp and passi∣onate, so it was not of quick effect towards taking away the life. S. Andrew was two whole days upon the Cross; and some Martyrs have upon the Cross been rather starved and devoured with birds, than killed with the proper torment of the tree. But Jesus took all his Passion with a vo∣luntary susception, God heightning it to the great degrees of torment supernaturally; and he laid down his life voluntarily, when his Father's wrath was totally appeased to∣wards mankind.

5. Some have phansied that Christ was pleased to take something from every conditi∣on of which Man ever was or shall be possessed; taking Immunity from sin from Adam's state of Innocence, Punishment and misery from the state of Adam fallen, the fulness of Grace from the state of Renovation, and perfect Contemplation of the Divinity and beatifick joys from the state of Comprehension and the blessedness of Heaven; meaning, that the Humanity of our Blessed Saviour did in the sharpest agony of his Passion behold the face of God, and communicate in glory. But I consider that, although the two Natures of Christ were knit by a mysterious union into one Person, yet the Natures still retain their incommunicable properties. Christ as God is not subject to sufferings, as a man he is the subject of miseries; as God he is eternal, as man, mortal and commensu∣rable by time; as God, the supreme Law-giver, as man, most humble and obedient to the Law: and therefore that the Humane nature was united to the Divine, it does not infer that it must in all instances partake of the Divine felicities, which in God are es∣sential, to man communicated without necessity, and by an arbitrary dispensation. Add to this, that some vertues and excellencies were in the Soul of Christ which could not consist with the state of glorified and beatified persons; such as are Humility, Po∣verty of spirit, Hope, Holy desires; all which, having their seat in the Soul, suppose even in the supremest 〈◊〉〈◊〉 a state of pilgrimage, that is, a condition which is im∣perfect, and in order to something beyond its present. For therefore Christ ought to* 1.10 suffer, (saith our Blessed Lord himself) and so enter into his glory. And S. Paul affirms, that we see Jesus made a little lower than the Angels, for the suffering of death, 〈◊〉〈◊〉 with* 1.11 glory and honour. And again, Christ humbled himself, and became obedient unto death,* 1.12 even the death of the Cross: Wherefore God also hath highly exalted him, and given him a Name above every name. Thus his present life was a state of merit and work, and as a reward of it he was crowned with glory and immortality, his Name was exalted, his Kingdom glorified, he was made the Lord of all the Creatures, the first-fruits of the Resurrection, the exemplar of glory, and the Prince and Head of the Catholick Church: and because this was his recompence, and the fruits of his Humility and Obedience, it is certain it was not a necessary consequence and a natural efflux of the personal union of the Godhead with the Humanity. This I discourse to this purpose, that we may not in our esteem lessen the suffering of our dearest Lord by thinking he had the supports of actual Glory in the midst of all his Sufferings. For there is no one minute or ray of Glory but its fruition does outweigh and make us insensible of the greatest calamities, and the spirit of pain, which can be extracted from all the infelici∣ties of this world. True it is, that the greatest beauties in this world are receptive of an allay of sorrow, and nothing can have pleasure in all capacities. The most beauti∣ous feathers of the birds of Paradise, the Estrich, or the Peacock, if put into our throat, are not there so pleasant as to the eye: But the beatifick joys of the least glory of Hea∣ven take away all pain, wipe away all tears from our eyes; and it is not possible that at the same instant the Soul of Jesus should be ravished with Glory, and yet abated with pains grievous and 〈◊〉〈◊〉. On the other side, some say that the Soul of Jesus upon the Cross suffered the pains of Hell, and all the torments of the damned, and that with∣out such sufferings it is not imaginable he should pay the price which God's wrath should demand of us. But the same that reproves the one does also reprehend the other; for the Hope that was the support of the Soul of Jesus, as it confesses an imperfection that is not consistent with the state of Glory, so it excludes the Despair that is the tor∣ment proper to accursed souls. Our dearest Lord suffered the whole condition of Hu∣manity, Sin only excepted, and freed us from Hell with suffering those sad pains, and merited Heaven for his own Humanity, as the Head, and all faithful people, as the Members of his mystical Body. And therefore his life here was only a state of pilgri∣mage, not at all trimmed with beatifick glories. Much less was he ever in the state of Hell, or upon the Cross felt the formal misery and spirit of torment which is the 〈◊〉〈◊〉 of damned spirits; because it was impossible Christ should despair, and without De∣spair it is impossible there should be a Hell. But this is highly probable, that in the in∣tension of degrees and present anguish the Soul of our Lord might feel a greater load of wrath than is incumbent in every instant upon perishing souls. For all the sadness which may be imagined to be in Hell consists in acts produced from principles that can∣not surpass the force of humane or Angelical nature; but the pain which our Blessed Lord endured for the expiation of our sins was an issue of an united and concentred an∣ger, was received into the heart of God and Man, and was commensurate to the whole latitude of the Grace, Patience and Charity of the Word incarnate.

[illustration]

The Crucisixion.

Mark: 15: 25. Erat autem Hora tertia & crucifixerunt eum.

Mark. 15: 25. And is was the third houre & they crucified him.

[illustration]

The takeing down from the Cross.

Luk. 23: 50 And there was a man named Ioseph, a Counsellour & he was a good man & a lust (y^e same had not consented to y^e counsell & deed of them. 52. This man went unto Pilate & begged y^e Body of Iesus.

53 And he took it down & wrapped it in linen, & layd it in a Sepulehre, that was hewn in stone wherein never man before was layd.

6. And now behold the Priest and the Sacrifice of all the world laid upon the Altar of the Cross, bleeding, and tortured, and dying, to reconcile his Father to us: and he was arrayed with ornaments more glorious than the robes of Aaron. The Crown of Thorns was his Mitre, the Cross his Pastoral staffe, the Nails piercing his hands were in stead of Rings, the ancient ornament of Priests, and his flesh rased and checker'd with blew and bloud in stead of the parti-coloured Robe. But as this object calls for our Devotion, our Love and Eucharist to our dearest Lord; so it must needs irrecon∣cile us to Sin, which in the eye of all the world brought so great shame and pain and amazement upon the Son of God, when he only became engaged by a charitable substi∣tution of himself in our place; and therefore we are assured, by the demonstration of sense and experience, it will bring death and all imaginable miseries as the just expres∣ses of God's indignation and hatred: for to this we may apply the words of our Lord in the prediction of miseries to Jerusalem, If this be done in the green tree, what shall be done in the dry? For it is certain, Christ infinitely pleased his Father even by becoming the person made 〈◊〉〈◊〉 in estimate of Law; and yet so great Charity of our Lord, and the so great love and pleasure of his Father, exempted him not from suffering pains in∣tolerable: and much less shall those escape who provoke and displease God, and despise so great Salvation, which the Holy Jesus hath wrought with the expence of bloud and so precious a life.

7. But here we see a great representation and testimony of the Divine Justice, who was so angry with sin, who had so severely threatned it, who does so essentially hate it, that he would not spare his only Son, when he became a conjunct person, relative to the guilt by undertaking the charges of our Nature. For although God hath set* 1.13 down in holy Scripture the order of his Justice, and the manner of its manifestation,* 1.14 that one Soul shall not perish for the sins of another; yet this is meant for Justice and for Mercy too, that is, he will not curse the Son for the Father's fault, or in any relation whatsoever substitute one person for another to make him involuntarily guilty: But when this shall be desired by a person that cannot finally perish, and does a mercy to the exempt persons, and is a voluntary act of the suscipient, and shall in the event also redound to an infinite good, it is no deflection from the Divine Justice to excuse many

by the affliction of one, who also for that very suffering shall have infinite compensati∣on. We see that for the sin of Cham all his posterity were accursed: the Subjects of David died with the Plague, because their Prince numbred the people: Idolatry is punished in the children of the fourth generation: Saul's seven sons were hanged for breaking the League of Gibeon; and Ahab's sin was punished in his posterity, he esca∣ping, and the evil was brought upon his house in his son's days. In all these cases the evil descended upon persons in near relation to the sinner, and was a punishment to him and a misery to these, and were either chastisements also of their own sins, or if they were not, they served other ends of Providence, and led the afflicted innocent to a condition of recompence accidentally procured by that infliction. But if for such relation's sake and oeconomical and political conjunction, as between Prince and People, the evil may be transmitted from one to another, much rather is it just, when by contract a competent and conjunct person undertakes to quit his relative. Thus when the Hand steals, the Back is whipt; and an evil Eye is punished with a hungry Belly. Treason causes the whole Family to be miserable; and a Sacrilegious Grandfather hath sent a Locust to devour the increase of the Nephews.

8. But in our case it is a voluntary contract, and therefore no Injustice; all parties are voluntary. God is the supreme Lord, and his actions are the measure of Justice: we, who had deserved the punishment, had great reason to desire a Redeemer: and yet Christ, who was to pay the ransome, was more desirous of it than we were, for we asked it not before it was promised and undertaken. But thus we see that Sureties pay* 1.15 the obligation of the principal Debtor, and the Pledges of Contracts have been by the best and wisest Nations slain when the Articles have been broken: The Thessalians slew 250 Pledges; the Romans 300 of the Volsci, and threw the Tarentines from the Tarpei∣an rock. And that it may appear Christ was a person in all sences competent to do this for us, himself * 1.16 testifies that he had power over his own life, to take it up, or lay it down. And therefore as there can be nothing against the most exact justice and reason of Laws and punishments; so it magnifies the Divine Mercy, who removes the punishment from us who of necessity must have sunk under it, and yet makes us to adore his Seve∣rity, who would not forgive us without punishing his Son for us; to consign unto us* 1.17 his perfect hatred against Sin, to conserve the sacredness of his Laws, and to imprint upon us great characters of fear and love. The famous Locrian Zaleucus made a Law, that all Adulterers should lose both their eyes: his son was first unhappily surprised in* 1.18 the crime; and his Father, to keep a temper between the piety and soft spirit of a Pa∣rent, and the justice and severity of a Judge, put out one of his own eyes, and one of his Sons. So God did with us; he made some abatement, that is, as to the person with whom he was angry, but inflicted his anger upon our Redeemer, whom he essen∣tially loved, to secure the dignity of his Sanctions and the sacredness of Obedience; so marrying Justice and Mercy by the intervening of a commutation. Thus David esca∣ped by the death of his Son, God chusing that penalty for the expiation: and Cimon of∣fered himself to prison, to purchase the liberty of his Father Miltiades. It was a filial duty in Cimon, and yet the Law was satisfied. And both these concurred in our great Redeemer. For God, who was the sole Arbitrator, so disposed it, and the eternal Son of God submitted to this way of expiating our crimes, and became an argument of faith and belief of the great Article of Remission of sins, and other its appendent causes and effects and adjuncts; it being wrought by a visible and notorious Passion. It was made an encouragement of Hope; for he that spared not his own Son to reconcile us, will with him give all things else to us so reconciled: and a great endearment of our Duty and Love, as it was a demonstration of his. And in all the changes and traverses of our life he is made to us a great example of all excellent actions and all patient suffer∣ings.

9. In the midst of two Thieves three long hours the holy Jesus hung clothed with pain, agony and dishonour, all of them so eminent and vast, that he who could not but hope, whose Soul was enchased with Divinity, and dwelt in the bosom of God, and in the Cabinet of the mysterious Trinity, yet had a cloud of misery so thick and black drawn before him, that he complained as if God had forsaken him: but this was the pillar of cloud which conducted Israel into Canaan. And as God behind the Cloud supported the Holy Jesus, and stood ready to receive him into the union of his Glories; so his Soul in that great desertion had internal comforts proceeding from consideration of all those excellent persons which should be adopted into the fellowship of his Suffer∣ings, which should imitate his Graces, which should communicate his Glories. And we follow this Cloud to our Country, having Christ for our Guide: and though he

trode the way, leaning upon the Cross, which like the staffe of Egypt pierced his hands; yet it is to us a comfort and support, pleasant to our spirits as the sweetest Canes, strong as the pillars of the earth, and made apt for our use by having been born and made smooth by the hands of our Elder Brother.

10. In the midst of all his torments Jesus only made one Prayer of sorrow to represent his sad condition to his Father; but no accent of murmur, no syllable of anger against his enemies: In stead of that he sent up a holy, charitable and effective Prayer for their forgiveness, and by that Prayer obtained of God that within 55 days 8000 of his ene∣mies were converted. So potent is the prayer of Charity, that it prevails above the malice of men, turning the arts of Satan into the designs of God; and when malice oc∣casions the Prayer, the Prayer becomes an antidote to malice. And by this instance our Blessed Lord consigned that Duty to us which in his Sermons he had preached, That we should forgive our enemies, and pray for them: and by so doing our selves are freed from the stings of anger, and the storms of a revengeful spirit; and we often∣times procure servants to God friends to our selves, and heirs to the Kingdom of Heaven.

11. Of the two Thieves that were crucified together with* 1.19 our Lord, the one blasphemed; the other had at that time the greatest Piety in the world, except that of the Blessed Virgin, and particularly had such a Faith, that all the Ages* 1.20 of the Church could never shew the like. For when he saw Christ in the same condemnation with himself, crucisied by the Romans, accused and scorned by the Jews, forsaken by his own Apostles, a dying distressed Man, doing at that time no Miracles to attest his Divinity or Innocence; yet then he confesses him to be a Lord, and a King, and his Saviour: He confessed his own shame and unworthiness, he sub∣mitted to the death of the Cross, and, by his voluntary acceptation and tacite volition of it, made it equivalent to as great a punishment of his own susception; he shewed an incomparable modesty, begging but for a remembrance only, he knew himself so sinful, he durst ask no more; he reproved the other Thief for Blasphemy; he confessed the world to come, and owned Christ publickly, he prayed to him, he hoped in him, and pitied him, shewing an excellent Patience in this sad condition. And in this I consi∣der, that besides the excellency of some of these acts, and the goodness of all, the like occasion for so exemplar Faith never can occur; and until all these things shall in these circumstances meet in any one man, he must not hope for so safe an Exit after an evil life 〈◊〉〈◊〉 the confidence of this example. But now Christ had the key of Paradise in his hand, and God blessed the good Thief with this opportunity of letting him in, who at another time might have waited longer, and been tied to harder conditions. And in∣deed it is very probable that he was much advantaged by the intervening accident of dying at the same time with Christ; there being a natural compassion produced in us to∣wards the partners of our miseries. For Christ was not void of humane passions, though he had in them no imperfection or irregularity, and therefore might be invited by the society of misery, the rather to admit him to participate his joys; and S. Paul proves him to be a merciful high Priest, because he was touched with a feeling of our infirmities: the first expression of which was to this blessed Thief; Christ and he together sate at the Supper of bitter herbs, and Christ payed his symbol, promising that he should that day be together with him in Paradise.

12. By the Cross of Christ stood the Holy Virgin Mother, upon whom old Simeon's Prophecy was now verified: for now she felt a sword passing through her very soul: she* 1.21 stood without clamour and womanish noises, sad, silent, and with a modest grief, deep as the waters of the abysse, but smooth as the face of a pool, full of Love, and Patience, and Sorrow, and Hope. Now she was put to it to make use of all those ex∣cellent discourses her Holy Son had used to build up her spirit, and fortifie it against this day. Now she felt the blessings and strengths of Faith, and she passed from the griefs of the Passion to the expectation of the Resurrection, and she rested in this Death as in a sad remedy; for she knew it reconciled God with all the World. But her Hope drew a veil before her Sorrow; and though her Grief was great enough to swallow her up, yet her Love was greater, and did swallow up her grief. But the Sun also had a veil upon his face, and taught us to draw a curtain before the Passion, which would be the most artificial expression of its greatness, whilest by silence and wonder we confess it great beyond our expression, or, which is all one, great as the burthen and baseness of our sins. And with this veil drawn before the face of Jesus let us suppose him at the gates of Paradise, calling with his last words in a loud voice to have them opened, that the King of glory might come in.

Notes

• * 1.1

  S. Aug. 〈◊〉〈◊〉. 119. in Joan.
• * 1.2

  O 〈◊◊〉〈◊◊〉 quod 〈…〉〈…〉, si 〈◊◊◊◊〉〈◊◊◊◊〉. Plaut, 〈◊◊〉〈◊◊〉.
• * 1.3

  〈…〉〈…〉 quod toleras, 〈◊〉〈◊〉 & 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉. S. 〈◊〉〈◊〉. de 〈◊〉〈◊〉.
• * 1.4

  〈◊〉〈◊〉. 16. 24.
• * 1.5

  〈◊〉〈◊〉 Pet. 2. 21.
• * 1.6

  Heb. 13. 13.
• * 1.7

  Athanas. de Pass. & 〈◊〉〈◊〉 Domini.
• * 1.8

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Nonn.
• * 1.9

  Albigenses primi 〈◊◊◊〉〈◊◊◊〉 uno 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, & Virginem Mariam monoculam; 〈◊〉〈◊〉 in 〈◊〉〈◊〉: sed 〈◊〉〈◊〉 prior 〈◊◊〉〈◊◊〉 est, & 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉. Lucas Tud. 〈◊〉〈◊〉. 2. contra Albig.
• * 1.10

  Luke 24. 26. 〈◊〉〈◊〉 vulg. 〈◊〉〈◊〉.
• * 1.11

  Heb. 2. 9.
• * 1.12

  Philip. 2. 8, 9.
• * 1.13

  Deut. 14. 16.
• * 1.14

  Ezek. 18. 2, 3, 4, 5, &c.
• * 1.15

  Livius. Vide l. Si quis 〈◊〉〈◊〉 D. 〈◊◊〉〈◊◊〉. & exhib. 〈◊〉〈◊〉 L. Si à 〈◊〉〈◊〉, D. De sidejussori∣bus.
• * 1.16

  John 10. 10.
• * 1.17

  Apud Diodo∣rum Sicul. & 〈◊〉〈◊〉.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Latro non simper 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 M 〈◊〉〈◊〉, qui 〈◊〉〈◊〉 ob 〈◊◊〉〈◊◊〉 aliquid contra 〈◊〉〈◊〉 Romanas secerat: alioqui vir suit non omnino malus.
• * 1.20

  〈◊〉〈◊〉 qui viderunt 〈◊〉〈◊〉 mortuos 〈◊〉〈◊〉; credidit 〈◊〉〈◊〉 qui videbat secum in lig∣no 〈◊◊◊◊〉〈◊◊◊◊〉, quam non 〈◊〉〈◊〉 Christus 〈◊◊〉〈◊◊〉 in Disci∣pulis suis. S. Aug Serm. 144. de 〈◊〉〈◊〉.
• * 1.21

  S. Ambros. l. 10. 〈◊◊〉〈◊◊〉.