Of the food of _John Baptist_, Locusts and Wild-honey.
Concerning the food of _John Baptist_ in the wilderness, Locusts and Wild-honey, lest popular opiniatrity should arise, we will deliver the chief opinions. The first conceiveth the Locusts here mentioned to be that fruit which the Greeks name ?e??t??? mentioned by _Luke_ in the diet of the Prodigal son, the Latins _Siliqua_, and some _Panis Sancti Johannis_; included in a broad Cod, and indeed a taste almost as pleasant as Honey. But this opinion doth not so truly impugn that of the Locusts: and might rather call into controversie the meaning of Wild-honey.
[Sidenote: _Opinions concerning_ ????de?, _or the Locusts of S._ John _Baptist_.]
The second affirmeth that they were the tops or tender crops of trees: for so _Locusta_ also signifieth: which conceit is plausible in Latin, but will not hold in Greek, wherein the word is ????de?, except for ?????, we read ????d?a, or ??????e?, which signifie the extremities of trees, of which belief have divers been: more confidently _Isidore Peleusiota_, who in his Epistles plainly affirmeth they think unlearnedly who are of another belief. And this so wrought upon _Baronius_, that he concludeth in neutrality; _Haec c.u.m scribat Isidorus definiendum n.o.bis non est et totum relinquimus lectoris arbitrio; nam constat Graecam dictionem_ ????de?, _et Locustam, insecti genus, et arborum summitates significare. Sed fallitur_, saith Montacutius, _nam constat contrarium_, ????da _apud nullum auth.o.r.em cla.s.sic.u.m_ ????d??a _significare_. But above all _Paracelsus_ with most animosity promoteth this opinion, and in his book _de melle_, spareth not his Friend Erasmus. _Hoc a nonnullis ita explicatur ut dicant Locastus aut cicadas Johanni pro cibo fuisse; sed hi stult.i.tiam dissimulare non possunt, veluti Jeronimus, Erasmus, et alii Prophetae Neoterici in Latinitate immortui._
[Sidenote: _The more probable what._]
A third affirmeth that they were properly Locusts: that is, a sheath-winged and six-footed insect, such as is our Grashopper. And this opinion seems more probable than the other. For beside the authority of _Origen_, _Jerom_, _Chrysostom_, _Hillary_ and _Ambrose_ to confirm it: this is the proper signification of the word, thus used in Scripture by the Septuagint, Greek vocabularies thus expound it. _Suidas_ on the word ????? observes it to be that animal whereon the Baptist fed in the desert; in this sense the word is used by _Aristotle_, _Dioscorides_, _Galen_, and several humane Authors. And lastly, there is no absurdity in this interpretation, or any solid reason why we should decline it, it being a food permitted unto the _Jews_, whereof four kinds are reckoned up among clean meats. Beside, not only the _Jews_, but many other Nations long before and since, have made an usual food thereof. That the _aethiopians_, _Mauritanians_ and _Arabians_ did commonly eat them, is testified by _Diodorus_, _Strabo_, _Solinus_, _aelian_ and _Pliny_: that they still feed on them is confirmed by _Leo_, _Cadamustus_ and others.
_John_ therefore as our Saviour saith, came neither eating nor drinking: that is, far from the diet of _Jerusalem_ and other Riotous places: but fared coursly and poorly according unto the apparel he wore, that is of Camels hair: the place of his abode, the wilderness; and the doctrin he preached, humiliation and repentance.
CHAPTER X
That _John_ the Evangelist should not die.
The conceit of the long-living, or rather not dying of _John_ the Evangelist, although it seem inconsiderable, and not much weightier than that of _Joseph_ the wandring _Jew_: yet being deduced from Scripture, and abetted by Authors of all times, it shall not escape our enquiry. It is drawn from the speech of our Saviour unto _Peter_ after the prediction of his Martyrdom; _Peter_ saith unto Jesus [SN: _John_ 21.].
Lord what shall this man do? Jesus saith unto him, If I will that he tarry until I come, what is that to thee? Follow thou me; then went this saying abroad among the brethren, that this disciple should not die.
Now the belief hereof hath been received either grosly and in the general, that is not distinguishing the manner or particular way of this continuation, in which sense probably the grosser and undiscerning party received it. Or more distinctly apprehending the manner of his immortality; that is, that _John_ should never properly die, but be translated into Paradise, there to remain with _Enoch_ and _Elias_ until about the coming of Christ; and should be slain with them under Antichrist, according to that of the Apocalyps. I will give power unto my two witnesses, and they shall prophesie a thousand two hundred and threescore days cloathed in sack-cloth, and when they shall have finished their Testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them, and kill them. Hereof, as _Baronius_ observeth, within three hundred years after Christ, _Hippolytus_ the Martyr was the first a.s.sertor, but hath been maintained by _Metaphrastes_, by _Freculphus_, but especially by _Georgius Trapezuntius_, who hath expresly treated upon this Text, and although he lived but in the last Century, did still affirm that _John_ was not yet dead.
The same is also hinted by the learned Italian Poet _Dante_, who in his Poetical survey of Paradise, meeting with the soul of St. _John_, and desiring to see his body; received answer from him that his body was in earth, and there should remain with other bodys, until the number of the blessed were accomplished.
_In terra e terra il mio corpo, et saragli Tanto con gli altri, che l" numero nostro Con l" eterno proposito s" agguagli._
As for the gross opinion that he should not die, it is sufficiently refuted by that which first occasioned it, that is the Scripture it self, and no further off than the very subsequent verse: Yet Jesus said unto him, he should not die, but if I will that he tarry till I come, What is that to thee? And this was written by _John_ himself, whom the opinion concerned; and as is conceived many years after, when _Peter_ had suffered and fulfilled the prophesie of Christ.
For the particular conceit, the foundation is weak, nor can it be made out from the Text alledged in the Apocalyps: for beside that therein two persons are only named, no mention is made of _John_, a third Actor in this Tragedy. [SN: _The death of St._ John _Evangelist, where and when._] The same is also overthrown by History, which recordeth not only the death of _John_, but a.s.signeth the place of his burial, that is _Ephesus_, a City in _Asia_ minor, whither after he had been banished into _Patmos_ by _Domitian_, he returned in the reign of Nerva, there deceased, and was buried in the days of _Trajan_. And this is testified by _Jerom_[SN: De Scriptor. Ecclesiast.], by _Tertullian_ [SN: De Anima.], by _Chrysostom_ and _Eusebius_, in whose days his Sepulchre was to be seen; and by a more ancient Testimony alleadged also by him, that is of _Polycrates_ Bishop of _Ephesus_, not many successions after _John_; whose words are these in an Epistle unto _Victor_ Bishop of _Rome, Johannes ille qui supra pectus Domini rec.u.mbebat, Doctor optimus, apud Ephesum dormivit_; many of the like nature are noted by _Baronius_, _Jansenius_, _Estius_, _Lipellous_, and others.
Now the main and primitive ground of this error, was a gross mistake in the words of Christ, and a false apprehension of his meaning; understanding that positively which was but conditionally expressed, or receiving that affirmatively which was but concessively delivered. For the words of our Saviour run in a doubtful strain, rather reprehending than satisfying the curiosity of _Peter_; as though he should have said, Thou hast thy own doom, why enquirest thou after thy Brothers? What relief unto thy affliction, will be the society of anothers? Why pryest thou into the secrets of G.o.ds will? If he stay until I come, what concerneth it thee, who shalt be sure to suffer before that time? And such an answer probably he returned, because he fore-knew _John_ should not suffer a violent death, but go unto his grave in peace. Which had _Peter_ a.s.suredly known, it might have cast some water on his flames, and smothered those fires which kindled after unto the honour of his Master.
[Sidenote: _Of all the Apostles St._ John _only is thought to have suffered a natural death: And why?_]
Now why among all the rest _John_ only escaped the death of a Martyr, the reason is given; because all others fled away or withdrew themselves at his death, and he alone of the Twelve beheld his pa.s.sion on the Cross. Wherein notwithstanding, the affliction that he suffered could not amount unto less than Martyrdom: for if the naked relation, at least the intentive consideration of that Pa.s.sion, be able still, and at this disadvantage of time, to rend the hearts of pious Contemplators; surely the near and sensible vision thereof must needs occasion Agonies beyond the comprehension of flesh; and the trajections of such an object more sharply pierce the Martyred soul of _John_, than afterward did the nails the crucified body of _Peter_.
Again, They were mistaken in the Emphatical apprehension, placing the consideration upon the words, If I will: whereas it properly lay in these, when I come. Which had they apprehended as some have since, that is, not for his ultimate and last return, but his coming in Judgment and destruction upon the _Jews_; or such a coming, as it might be said, that that generation should not pa.s.s before it was fulfilled; they needed not, much less need we suppose such diuturnity. For after the death of _Peter_, _John_ lived to behold the same fulfilled by _Vespasian_: nor had he then his _Nunc dimittis_, or went out like unto _Simeon_; but old in accomplisht obscurities, and having seen the expire of _Daniels_ prediction, as some conceive, he accomplished his Revelation.
But besides this original and primary foundation, divers others have made impressions according unto different ages and persons by whom they were received. For some established the conceit in the disciples and brethren, which were contemporary unto him, or lived about the same time with him; and this was first the extraordinary affection our Saviour bare unto this disciple, who hath the honour to be called the disciple whom Jesus loved. Now from hence they might be apt to believe their Master would dispense with his death, or suffer him to live to see him return in glory, who was the only Apostle that beheld him to die in dishonour. Another was the belief and opinion of those times, that Christ would suddenly come; for they held not generally the same opinion with their successors, or as descending ages after so many Centuries; but conceived his coming would not be long after his pa.s.sion, according unto several expressions of our Saviour grosly understood, and as we find the same opinion not long after reprehended by St. _Paul_ [SN: _Thes._ 2.]: and thus conceiving his coming would not be long, they might be induced to believe his favorite should live unto it. [SN: _Saint_ John, _how long surviving our B. Saviour._] Lastly, the long life of _John_ might much advantage this opinion; for he survived the other twelve, he was aged 22 years when he was called by Christ, and 25 that is the age of Priesthood at his death, and lived 93 years, that is 68 after his Saviour, and died not before the second year of _Trajan_.
Now having out lived all his fellows, the world was confirmed he might live still, and even unto the coming of his Master.
The grounds which promoted it in succeeding ages, were especially two.
The first his escape of martyrdom: for whereas all the rest suffered some kind of forcible death, we have no history that he suffered any; and men might think he was not capable thereof: For as History informeth, by the command of _Domitian_ he was cast into a Caldron of burning oyl, and came out again unsinged. Now future ages apprehending he suffered no violent death, and finding also the means that tended thereto could take no place, they might be confirmed in their opinion that death had no power over him, that he might live always who could not be destroyed by fire, and was able to resist the fury of that element which nothing shall resist. The second was a corruption crept into the Latin Text, reading for _Si, Sic eum manere volo_; whereby the answer of our Saviour becometh positive, or that he will have it so; which way of reading was much received in former ages, and is still retained in the vulgar Translation; but in the Greek and original the word is ???, signifying _Si_ or if, which is very different from ??t??, and cannot be translated for it: and answerable hereunto is the translation of _Junius_, and that also annexed unto the Greek by the authority of _Sixtus Quintus_.
The third confirmed it in ages farther descending, and proved a powerfull argument unto all others following; because in his tomb at _Ephesus_ there was no corps or relique thereof to be found; whereupon arose divers doubts, and many suspitious conceptions; some believing he was not buried, some that he was buried but risen again, others that he descended alive into his tomb, and from thence departed after. But all these proceeded upon unveritable grounds, as _Baronius_ hath observed; who alledgeth a letter of _Celestine_ Bishop of _Rome_, unto the Council of _Ephesus_, wherein he declareth the reliques of _John_ were highly honoured by that City; and by a pa.s.sage also of _Chrysostome_ in the Homilies of the Apostles, That _John_ being dead, did cures in _Ephesus_, as though he were still alive. And so I observe that _Esthius_ discussing this point concludeth hereupon, _Quod corpus ejus nunquam reperiatur, hoc non dicerent si veterum scripta diligenter perl.u.s.tra.s.sent_.
Now that the first ages after Christ, those succeeding, or any other should proceed into opinions so far divided from reason, as to think of immortality after the fall of _Adam_, or conceit a man in these later times should out-live our fathers in the first; although it seem very strange, yet is it not incredible. For the credulity of men hath been deluded into the like conceits; and as _Ireneus_ and _Tertullian_ mention, one _Menander_ a _Samaritan_ obtained belief in this very point; whose doctrin it was, that death should have no power on his disciples, and such as received his baptism should receive immortality therewith. Twas surely an apprehension very strange; nor usually falling either from the absurdities of Melancholy or vanities of ambition. Some indeed have been so affectedly vain, as to counterfeit Immortality, and have stoln their death, in a hope to be esteemed immortal; and others have conceived themselves dead; but surely few or none have fallen upon so bold an errour, as not to think that they could die at all. The reason of those mighty ones, whose ambition could suffer them to be called G.o.ds, would never be flattered into immortality; but the proudest thereof have by the daily dictates of corruption convinced the impropriety of that appellation. And surely although delusion may run high, and possible it is that for a while a man may forget his nature, yet cannot this be durable. For the inconcealable imperfections of our selves, or their daily examples in others, will hourly prompt us our corruption, and loudly tell us we are the sons of earth.
CHAPTER XI
More compendiously of some others.
Many others there are which we resign unto Divinity, and perhaps deserve not controversie. Whether _David_ were punished only for pride of heart in numbring the people, as most do hold, or whether as _Josephus_ and many maintain, he suffered also for not performing the Commandment of G.o.d concerning capitation; that when the people were numbred, for every head they should pay unto G.o.d a shekell, we shall not here contend. Surely, if it were not the occasion of this plague, we must acknowledge the omission thereof was threatned with that punishment, according to the words of the Law [SN: Exod. 30.]. When thou takest the sum of the children of _Israel_, then shall they give every man a ransom for his soul unto the Lord, that there be no plague amongst them. Now how deeply hereby G.o.d was defrauded in the time of _David_, and opulent State of Israel, will easily appear by the sums of former l.u.s.trations. For in the first [SN: Exod. 38.], the silver of them that were numbred was an hundred Talents, and a thousand seven hundred three-score and fifteen shekels; a Bekah for every man, that is, half a shekel, after the shekel of the sanctuary; for every one from twenty years old and upwards, for six hundred thousand, and three thousand and five hundred and fifty men. Answerable whereto we read in _Josephus_, _Vespasian_ ordered that every man of the _Jews_ should bring into the Capital two dragms; which amounts unto fifteen pence, or a quarter of an ounce of silver with us: and is equivalent unto a Bekah, or half a shekel of the Sanctuary. [SN: _What the Attick dragm is. What the didrachmum and the stater_, Mat. 17. 27.] For an Attick dragm is seven pence halfpeny or a quarter of a shekel, and a didrachmum or double dragm, is the word for Tribute money, or half a shekel; and a stater the money found in the fishes mouth was two Didrachmums, or an whole shekel, and tribute sufficient for our Saviour and for _Peter_.
We will not question the Metamorphosis of _Lots_ wife, or whether she were transformed into a real statua of Salt: though some conceive that expression Metaphorical, and no more thereby then a lasting and durable column, according to the nature of Salt, which admitteth no corruption: in which sense the Covenant of G.o.d is termed a Covenant of Salt; and it is also said, G.o.d gave the Kingdom unto _David_ for ever, or by a Covenant of Salt.
That _Absalom_ was hanged by the hair of the head, and not caught up by the neck, as _Josephus_ conceiveth, and the common argument against long hair affirmeth, we are not ready to deny. Although I confess a great and learned party there are of another opinion; although if he had his Morion or Helmet on, I could not well conceive it; although the translation of _Jerom_ or _Tremelius_ do not prove it, and our own seems rather to overthrow it.
[Sidenote: _How_ Judas _might die_.]
That _Judas_ hanged himself, much more, that he perished thereby, we shall not raise a doubt. Although _Jansenius_ discoursing the point, produceth the testimony of _Theophylact_ and _Euthimius_, that he died not by the Gallows, but under a cart wheel, and _Baronius_ also delivereth, this was the opinion of the _Greeks_, and derived as high as _Papias_, one of the Disciples of _John_. Although also how hardly the expression of _Matthew_ is reconcilable unto that of _Peter_, and that he plainly hanged himself, with that, that falling head-long he burst asunder in the midst, with many other, the learned _Grotius_ plainly doth acknowledge. And lastly, Although as he also urgeth, the word ?p???at? in _Matthew_, doth not only signifie suspension or pendulous illaqueation, as the common picture discribeth it, but also suffocation, strangulation or interception of breath, which may arise from grief, despair, and deep dejection of spirit [SN: Strangulat inclusus dolor.], in which sense it is used in the History of _Tobit_ concerning _Sara_, ???p??? sf?d?a ?ste ?p???as?a?. _Ita tristata est ut strangulatione premeretur_, saith _Junius_; and so might it happen from the horrour of mind unto _Judas_. So do many of the _Hebrews_ affirm, that _Achitophel_ was also strangled, that is, not from the rope, but pa.s.sion. For the Hebrew and Arabick word in the Text, not only signifies suspension, but indignation, as _Grotius_ hath also observed.
Many more there are of indifferent truths, whose dubious expositions worthy Divines and Preachers do often draw into wholesome and sober uses whereof we shall not speak; with industry we decline such Paradoxes, and peaceably submit unto their received acceptions.
CHAPTER XII
Of the Cessation of Oracles.
That Oracles ceased or grew mute at the coming of Christ, is best understood in a qualified sense, and not without all lat.i.tude, as though precisely there were none after, nor any decay before. For (what we must confess unto relations of Antiquity) some pre-decay is observable from that of _Cicero_, urged by _Baronius_; _Cur isto modo jam oracula Delphis non eduntur, non modo nostra aetate, sed jam diu, ut nihil possit esse contemptius_. That during his life they were not altogether dumb, is deduceable from _Suetonius_ in the life of _Tiberius_, who attempting to subvert the Oracles adjoyning unto _Rome_, was deterred by the Lots or chances which were delivered at _Preneste_. After his death we meet with many; _Suetonius_ reports, that the Oracle of _Antium_ forewarned _Caligula_ to beware of _Ca.s.sius_, who was one that conspired his death.
_Plutarch_ enquiring why the Oracles of _Greece_ ceased, excepteth that of _Lebadia_: and in the same place _Demetrius_ affirmeth the Oracles of _Mopsus_ and _Amphilochus_ were much frequented in his days. In brief, Histories are frequent in examples, and there want not some even to the reign of _Julian_.
What therefore may consist with history, by cessation of Oracles with _Montacutius_ we may understand their intercision, not abscission or consummate desolation; their rare delivery, not total dereliction, and yet in regard of divers Oracles, we may speak strictly, and say there was a proper cessation. Thus may we reconcile the accounts of times, and allow those few and broken divinations, whereof we read in story and undeniable Authors. For that they received this blow from Christ, and no other causes alledged by the heathens, from oraculous confession they cannot deny; whereof upon record there are some very remarkable. The first that Oracle of _Delphos_ delivered unto _Augustus_.
_Me puer Hebraeus Divos Deus ipse gubernans Cedere sede jubet, tristemq; redire sub orc.u.m; Aris ergo dehinc tacitus discedito nostris._
An Hebrew child, a G.o.d all G.o.ds excelling, To h.e.l.l again commands me from this dwelling.
Our Altars leave in silence, and no more A Resolution e"re from hence implore.
A second recorded by _Plutarch_, of a voice that was heard to cry unto Mariners at the sea, _Great Pan is dead_; which is a relation very remarkable, and may be read in his defect of Oracles. A third reported by _Eusebius_ in the life of his magnified _Constantine_, that about that time _Apollo_ mourned, declaring his Oracles were false and that the righteous upon earth did hinder him from speaking truth. And a fourth related by _Theodoret_, and delivered by _Apollo Daphneus_ unto _Julian_ upon his _Persian_ expedition, that he should remove the bodies about him before he could return an answer, and not long after his Temple was burnt with lightning.
All which were evident and convincing acknowledgements of that Power which shut his lips, and restrained that delusion which had reigned so many Centuries. But as his malice is vigilant, and the sins of men do still continue a toleration of his mischiefs, he resteth not, nor will he ever cease to circ.u.mvent the sons of the first deceived. [SN: _The devils retreat when expelled the Oracles._] And therefore expelled from Oracles and solemn Temples of delusion, he runs into corners, exercising minor trumperies, and acting his deceits in Witches, Magicians, Diviners, and such inferiour seducers. And yet (what is deplorable) while we apply our selves thereto, and affirming that G.o.d hath left to speak by his Prophets, expect in doubtfull matters a resolution from such spirits, while we say the devil is mute, yet confess that these can speak; while we deny the substance, yet practise the effect and in the denied solemnity maintain the equivalent efficacy; in vain we cry that Oracles are down; _Apollos_ Altar still doth smoak; nor is the fire of _Delphos_ out unto this day.
Impertinent it is unto our intention to speak in general of Oracles, and many have well performed it. The plainest of others was that of _Apollo Delphicus_ recorded by _Herodotus_, and delivered unto _Crsus_; who as a trial of their omniscience sent unto distant Oracles; and so contrived with the Messengers, that though in several places, yet at the same time they should demand what _Crsus_ was then a doing. Among all others the Oracle of _Delphos_ only hit it, returning answer, he was boyling a Lamb with a Tortoise, in a brazen vessel, with a cover of the same metal. The stile is haughty in Greek, though somewhat lower in Latine.
_aequoris est spatium et numerus mihi notus arenae Mutum percipio, fantis nihil audio vocem.
Venit ad hos sensus nidor testudinis acris, Quae semel agnina coquitur c.u.m carne labete, Aere infra strato, et stratum cui desuper aes est._