ment of the prophetical types and fymbols in him ; and as chara&eriftic of the perfon 
Who was “ the manifeft reflection of his Father’s glory, and exprefs image of his 
fc perfections.” 
It has, indeed, been ufual to confider the pillar, which is often fo confpicuoufly 
infer ted among the appendages of the Crofs, as the memorial of one to which Jesus 
was bound; but, as there is no mention made of that circumftance by the Evangelifts, 
the truth is probably difcovered in looking to this higher origin of its application; and 
We may hence perceive that it was with fuitable dignity introduced by the Fathers, 
among the moft venerable fymbols of their faith. 
On the oppofite fide of the Crofs, there is fculptured a reprefentation of a garment, 
alluding to his vesture for which the lots were caft; and this derives its importance 
fi'om the record, “ that his coat was without feam, woven from the top throughout;” 
and the not rending it, but preferving it entire, became a fulfilment of fome of thofe 
myfterious circumftances relating to the Messiah, venerated by ancient prophecy. 
But the evangelical application of cc his vesture’s being without Jeam ,” derived an 
effential importance from a metaphor of a refpeCtable nature in the eaftern world. The 
complete harmony of the facred oracles ; the invariable connexion of the truths im- 
parted by them ; the unity of defign confpicuous in the divine communications, which 
St. Cyril calls, “ the uninterrupted theology delivered by the feraphim, or fymbols 
the doCtrines of God, handed down from primaeval anas, forming one uniform whole ; 
Was implied and reprefented by the fymbolical language, and by the fymbol of a coat 
"Without Jeam-, it became him, therefore, whofe doctrine was the fulfilment of the law 
a nd the prophets, to be thus clothed ; and that vefture is recorded as his diftinguifhin°- 
garment. 
The myftic FIammer is inferted immediately under the pillar. 
This alTuming the fo venerated form of the Crofs *, was, in the ceconomy of pri- 
maeval rites, a neceffary appendage of peculiar proceflions, and a refpeCted inftrument 
°f religious ceremonies ; it was at once the key of the fanCtuary, and the confecrated 
Knocker f, which in appropriate numbers announced the approach of the Pontiff and 
train, when the rites of the day required accefs to the penetralia of the facred fanes ; 
lts hallowed application was therefore to the unfolding of thofe doors, within which 
file moft fublime doctrines of the Divinity were referved to be difclofed. Need we 
fiien be furprifed at the evangelical adoption of this fymbol, as having an ultimate 
mlation to that more awful period of the revelation of the myfteries of God, " when 
c the vail of the temple was rent in twain from the top to the bottom ;” an event em- 
blematical of that free accefs to the treafures of divine knowledge, obtained through 
idiM, who is emphatically called, " The Key of the House of God, and the Door 
‘ by which men enter into it ? ” 
On account of the familiarity of their forms, it is perhaps difficult to raifc fome of 
fiiefe fymbols above their common acceptation, however certainly borrowed from the 
m°ft remote antiquity. The three fquare figures at the bottom of the fhield, are 
See Antiquity, N° 18. 
1 fis form and import, among fome correfponding fymbols, may beobferved,Obelif. Pamph, Lib. v.p. 554,. 
B b. commonly 
