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 assertor, 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 è 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 assigneth 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 recumbebat, 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 Gods 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_ assuredly 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 passion 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 Passion, 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 pass 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 passion, 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 +ean+, signifying _Si_ or if, which is very different
from +houtôs+, 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 passage 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
perlustrassent_.
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 gods, 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.