When this great Nimrod had swallowed as many seuerall Kingdomes or Nations in hope as the Iewes could expect their Messias should in one age conquer the Philosopher asked him What he meant to do after he had conquered the Romanes Then said hee I will conquer the Gaules and Spaniards and when hee had done with them hee would bend his forces against Africa But when you haue conquered them and as many more as you intend to conquer what doe you last resolue vpon His answer was to liue merrily and at ease in plenty and pleasure Why quoth the Philosopher this you may doe already without eyther hazard of your owne or your followers liues for none of these Nations which you intend to vanquish are likely to indanger you so you will not begin with them The present Nation of the Iewes were of Pirrhus his temper and sought after that as it were by a round or circle which was in a manner put into their hands so they would but haue looked neere about them and not haue set their proud imaginations vpon such rouing proiects as Pirrhus did Such amongst them as were thus affected would noâ— acknowledge our Sauiour to bee the Messias or him that was to come because he was a man of peace a man of a meeke and humble spirit If another should haue come as shortly after many false Christs did arise which would haue animated them vnto warre against the Romanes the most of them such as loued peace especially would quickly haue beene weary of him What then was there nothing which both sorts the proudest and humblest the peaceable and contentious did alike affect and hope to see accomplished by their promised and long expected Messias Saint Augustine tels vs of a Mimicke or Iester a kind of artificiall foole which vndertooke to tell euery man in the Towne or City where hee dwelt what he thought or desired when they were assembled to try his skill in the publique Markets all hee had to say was this vultis vos omnes vili emere et caro vendere All of you desire to sell deare and buy good cheape But as this reuerend Father obserueth there was more Mimick wit than solid truth in this conceit For many come to Markets which neyther haue minde to buy nor to sell but to looke on Amongst such multitudes as minde buying and selling some good men there bee which would desire to vse a conscience in both but saith the same Father if hee had said All of you as well the buyer as the seller as they that come onely to heare or see desire to be happy his speech had beene vncontrollably true For happinesse onely is that which all men naturally desire 12. There is no petty good but is desired by some or other That is the chiefe or prime good as the ancient Philosophers haue defined it which is desired by all Did they collect this onely as men or doth not the Scripture eyther say or suppose the same as a ground of truth Yet once it is a little while and I will shake the Heauens and the Earth and the Sea and the dry Land And I will shake all Nations and the desire of all Nations shall come I will fill this House with glory saith the Lord of Hoasts Haggai 2. 6 7. In what sence our Sauiour Christ for of our Sauiour Christ this place is vndoubredly meant should bee instiled the desite of all Nations is a question which hath perplexed some good Preachers and may exercise the wit of a good Interpreter First how could the Gentiles which were farre more than a maior part of all Nations here intimated be said at that time to desire him in whom they did not in any sort beleeue whom they did not at all expect For how should they expect him how should they beleeue in him of whom they had not heard The Iewish Nation indeed or seed of Abraham had heard of him and did expect him and yet as the Prophet had fore-told so it came to passe that when they saw him they saw no beautie in him that they should desire him Esay 53. vers 2. And was it possible that hee should be the desire of all Nations whom no Nation did desire Yes In as much as God had consecrated him to be the onely Fountaine of that happinesse which all men which all Nations naturally doe desire and which is all that any man of what Nation soeuer Iew Gentile Greeke or Barbarian can desire he is truely instiled by the Prophet The desire of all Nations To say that as many as desired happinesse did desire our Sauiour Christ can seeme no paradoxe if wee consider what no Philosopher will deny that euen such as follow poysoned pleasures seeke after happinesse and life in these by-paths which leade to death and misery Though most men take the high-way to death and misery yet no man desires to dye or to be miserable but their contraries 13. So that our Sauiours answere though it seemed doubtfull in the premises is in conclusion as perfect as if hee had directly and expresly said Goe tell Iohn that I am hee that was to come and that you are not to expect another seeing whatsoeuer you can expect or desire in any one or more whom you may imagine yet to come That you may haue in mee alone for true blessednesse is all that you or any man can desire and Blessed is Hee whosoeuer shall not bee offended in mee Matth. 11. 6. Esay 53. vers 2. But though Iohn and his Disciples could desire no more of him that was to come than to bee truely blessed in him yet might they desire some further proofe than his bare assertion or authority that they might be truly blessed in him For this blessednesse whereof hee speaketh was none of those things which they did heare or see seeing it cannot be knowne by corporall sight or hearing It is like that new name spoken of in the Reuelation which no man can reade but he which hath it All this is true yet not withstanding all this the things which they did heare see were vndoubted pledges visible assurances of this inuisible blessednesse which heere hee promiseth and of which euery man might haue vndoubted experience in himselfe so he would not be offended in him For though our Sauiour with farre better reason might yet did he neuer exact such absolute beliefe vnto his words as the Pope or visible Church of Rome doe to theirs to whatsoeuer they shall decree without eyther expresse warrant or testimony of Gods Word written before or experimentall knowledge in themselues This will better appeare in the second poynt proposed which was what these words did intimate or suggest to Iohn The poynts now to be inquired after are two 1. First what is it to be blessed and happy in Christ or wherein this happinesse or blessednesse which here he promiseth doth consist 2. Secondly how these particulars here mentioned the blinde
maxima pars veterum concesserunt the greatest part of the Ancient Fathers were by his confession of this opinion concerning the interpretation of this place But will he therefore subscribe vnto them or rest vpon their interpretation No he hath no reason so to do seeing the Fathers themselues did follow this interpretation because as then no better was found out We haue gained thus much from this learned Iesuite for some after disputes that latter ages may finde out some better exposition of prinpall passages of Scripture than most of the best ancientest Fathers knew 5. What then is that better exposition of this place whereunto he and most of his fellowes subscribe It is this Iohn did not moue this question out of any doubt or distrust of his owne but onely for the better instruction of his Disciples in whom he could hardly beget any true conceit oâ— estimate of our Sauiours worth So factious they were for their Master that they disdained or enuyed that our Sauiour should haue more followers then hee had So it is storied Ioh. 3. vers 25 26. There arose a question between some of Iohns Disciples and the Iewes about purifying and they came vnto Iohn and said vnto him Rabbi Hee that was with thee beyond Iordane to whom thou barest witnes behold the same baptizeth and all men come vnto him Now seeing Iohn as the Authors of this interpretation thinke could not asswage this humour in his Disciples which he earnestly labours in the fore-cited place but the more he debased himselfe in comparison of Christ the more worthy they thought him of greater honour hee therefore now sends them vnto Christ himselfe whose instructions being graced with miracles hee presumed would bee more effectuall in them than all the exhortations he could bestow vpon them The maine streame of later Interpreters as well Protestants as Papists runne this way And if the question did arise from distrust or diffidence these imperfections were in all likelihood more incident to the affectionate Schollers than to the sanctified and prudent Master 6. Others there be but not so many to my remembrance as to make a few which would deriue the former question Art thou he that should come c not from any doubt much lesse from any diffidence or distrust either in Iohn or in his disciples but rather from ioy of heart in Iohn as if it were rather vox exultantis vel iubilantis quam dubitantis And it cannot be denyed but that men oft-times make patheticall expressions as well of present ioy as of dislike or discontent by way of Interrogation Thus honest house-keepers or hearty Hoasts will sometimes welcome their gratefull and long expected guests with this or the like salutation Are you come when they cannot truely doubt whether they are come or no if they will beleeue their own senses We see the wisest men not apt to giue swift credence vnto extraordinary good newes lest their sorrow should proue greater if the report should proue false And naturally when excessiue ioy either springeth too fast or groweth too rancke wee seeke to allay or snip it by a fictitious or imaginary distrust of those truthes whence it groweth of which we cannot make any reall or constant doubt So he saith in the Poet Hâ—rret adhuc animus manifestaque gaudia differt Mens stupet tanto cunctatur credere votâ— 7. I dare not take vpon me to determine which of these foure seuerall Interpretations is the best but surely the second though most followed by the Ancients is farthest wide from the Euangelists meaning And me thinkes it were easie to find out a fift which might challenge as great a share or portion of probability as any of the former can doe For my owne part as I dare not impeach Iohn himselfe of any doubt or distrust as Iustin Martyr and Tertullian doe so I cannot account it any sinne in Iohn or any impeachment to his dignity if at this time he sought the confirmation of his former beliefe in Christ by new documents or some fresh supplyes of inward comfort to allay the tediousnes of a hard lingring durance from his mouth that was the fountaine of comfort and had the words of eternall life PART II. Christs Answere How it is satisfactory to the Question 8. BVt from what disposition soeuer the former question Art thou he that should come c. did arise whether from ioy or exultation in Iohn or from distrust or diffideÌ„ce in his Disciples or partly from the one and partly from the other nor are the diuers opinions concerning this point incompatibly opposite there yet remaineth a question of greater difficulty and of farre more vsefull enquiry for right vnfolding the contents and pith of my Text. The question is this How this answere of our Sauiour could possibly either confirme or ratifie Iohns former beliefe of Christs person office or actions or adde any increase to his knowledge or comfort or lastly giue any part of satisfaction to the distrust or diffidence of his Disciples seeing there is nothing more contained in this answere than Iohn and his Disciples vndoubtedly knew before For so it is said in the second verse of this Chapter When Iohn being in prison had heard the workes of Christ he sent two of his Disciples and said vnto him Art thou hee that should come or doe wee looke for another Now what workes done by Christ could Iohn heare of in Prison which were not truely miraculous which were not the very same with those which our Sauiour in my Text informeth Iohn to haue bin wrought by him as restoring of the blinde to their sight the lame to their limbes the sicke to health the dumbe to speech the dead to life c And that which most increaseth the difficulty amongst other workes of Christ which Iohns Disciples being present as it seemes by Saint Luke Chap. 7. verse 27. relate vnto him his raising vp of the widdowes sonne of Naim from death to life to the great astonishment of the spectators was one Now who did euer knowe a man truely dead as this widdowes sonne was who was not withall more than deafe more than dumbe more than blinde of both his eyes more than lame of armes and legs of feete and hands Wherefore in as much as Iohn knew before that Christ had raised him vp that was dead and made him sit vp and speake and deliuered him to his Mother he could not be ignorant that he had made one that was more than dumbe to speake one that was more then halt to goe one that was more than blind to see What satisfaction then could this answer giue either to Iohn or to his Disciples both of whom knowing thus much before especially seeing the one of them at least as most Interpreters thinke did distrust or doubt whether Christ notwithstanding all this were He that should come and both of them could not but expect some ratification or confirmation of their former beliefe from his
mentioned Againe happier they were than such men as neuer had beene blinde or lame or leprous or deafe or neuer had tasted of bodily death For albeit the blessings of life of health of strength of soundnesse of limmes were in themselues if wee measure them by themselues the selfe-same in both yet these mentioned in my Text knew much better how to value or prize these bodily blessings aright or how to vse them to their right end by their former long want or absence than others could doe by their continuall presence or fruition of them Againe happy they were in respect of themselues or their former estate much happier in that they were now able to walke whereas before they had beene lame much happier in that whereas now they see they had sometimes bin blinde that whereas now they are cleansed they had sometimes bin Lepers in that such of them as now liue had beene sometimes dead For although the habit be in it selfe much better than the priuation as sight is much better than blindnesse health much better than sicknesse soundnesse of limbes much better than lamenesse life much better than death vet sometimes the sufferance of want or priuation of things in their nature good and pleasant may be more profitable or vsefull for attayning some greater good than the present possession or fruition of good things Now it was not the habit or present fruition of life and health not the right vse of limbes and bodily sences but the former want or priuation of them which was as the root or stock wherein the third part of that happinesse which consists in the health or welfare of the soule was ingrafted If some of these men had alwayes inioyed their perfit sight it is more than twenty to one but that their owne right eyes had offended them and better it were they should haue beene plucked out than haue offended them but best of all that they had none to offend them or draw them from Christ the Fountaine of happinesse vnto other vanities If others of them had beene alwayes sound of body and limbes their owne right hands or feet would haue bin as a stumbling-blocke to them in the way of life and haue hindered them from comming to Christ. If others of them had not bin smitten with leprosie or other like grieuous diseases they had not sought to Christ as to their Physician and not finding him so happy a Physician as they found him for the body they would not so earnestly haue sought vnto him as the only Physician of their soules although he be vsually found of none but such as seek him Finally vnlesse the Lord had humbled all of them with some one or other bodily grieuance or with want and pouerty they had not become so humble in minde or poore in spirit as now they are and not being such they had not beene capable of the greatest miracle or best blessing heere bestowed that is they had not beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it is remarkeably said in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead are raysed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore as our later English translatiō readeth it haue the Gospel preached vnto them much better I must confesse than some of the ancient Fathers which expound the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as the Latines say a Verbe cōmon or as the Grecians say verbum medium that is sometimes actiue sometimes passiue according to its actiue signification in this place and render it thus the poore preach the Gospel But as Maldonate well obserueth for the poore to preach the Gospel was neuer any matter of wonder and therefore no part of our Sauiours message vnto Iohn as being no poynt worthy so great a Master as our Sauiour was solemnely to teach or so great a Scholler as Iohn was solemnely to learne And howsoeuer the word in the Originall be rendred by Interpreters the thing signified by it is the greatest miracle in this Catalogue That the Gospell should be preached vnto the poore as Maldonate would haue it was valdè mirum a great and reall wonder And why so great or reall a wonder Because saith he to haue the Gospell preached vnto them was as much as to haue a promise to be made Kings as he rightly proues from diuers places of this Gospell by Saint Matthew Quid autem admirabilius quà m pauperem Regem fieri What more admirable or wonderfull than for poore men and beggers to be made Kings He further addeth that although the Gospell were equally and indifferently preached to all yet it pleased our Sauiour onely to mention the poore both because that was most strange and vnusuall according to the custome of the world that the poore should haue the promise to bee made Kings and withall that hee might shew himselfe to be the Messias or the Anoynted of the Lord who as the Prophet Esay had fore-told should preach the Gospell to the poore Thus farre Maldonate But vnder correction the originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a great deale more than eyther Maldonate expresseth in Latine when he saith Euangelium praedicatur pauperibus or than is expressed in our latter English the poore haue the Gospell preached vnto them Our former English cometh somewhat neerer the Originall when it saith the poore receiue the Gospell But the vulgar Latine though it misse it many yet in this particular best expresseth the meaning of the Euangelist if the Romish Priests and Iesuites which hold it to be Authentique did vnderstand the meaning of it or improue it to the best sence for so it renders the Originall verbatim Pauperes Euangelizantur For right vnfolding the contents of this speech or taking the full value of the Originall we are to obserue that Verbes passiue whether in the Hebrew Greeke Latine or English may include or import a two-fold passion the one meerely Grammaticall or intentionall the other reall eyther naturall or supernaturall One and the same Verbe may sometimes include the former onely sometimes the latter according to the diuersity of the matter or subiect whereunto it is applyed To giue instance in that speech of Melchizedeck Genes 14. 19. Blessed be Abraham of the most high GOD possessor of heauen and earth And blessed be the most High God which hath deliuered thine enemies into thine hand Now though the word in the Originall be the same though it be for signification as truely passiue when it is said Blessed be the most High God and when it is said Blessed be Abraham of the most High God yet wee must alwayes note this difference in the thing it selfe that whensoeuer God is blessed by man as here he was by Melchizedeck mans blessing can produce no reall passion or alteration in God it can adde no degree of blisse or happinesse to him But whensoeuer man is blessed by GOD his blessing alwayes addeth some increase of blessednesse eyther in his goods in his body or in
together and the Lion shall eate straw like the Oxe And the sucking Child shall play on the hole of the Aspe and the weaned Child shal put his hand on the Cockatrice den They shall not hurt nor destroy in all my holy Mountaine for the earth shall be full of the knowledge of the Lord as the waters couer the Sea The exact fulfilling of this Prophesie in its literall sense that is according to the strict propriety of natiue or vnborrowed signification of words credat Iudaeus let it bee expected by the vnbeleeuing Iew whose too much credulity to the letter hath brought forth an absolute infidelity concerning the mysteries of his saluation But whilest he expects such a league and amity betwixt the creatures heere mentioned as the words literally import he plainely declares himselfe to be more cruell more rancorous vntamed than the most rauenous beast or most venemous creature heere mentioned For neither the sweet inuitation of our Sauiour nor all the good deeds which he wrought amongst this people whilest he liued on earth nor the punishing hand of God which hath bin alwayes heauy vpon them since his death hath to this day wrought such a placable or reconcileable disposition toward vs Gentiles or toward their owne brethren which trust in Christ as they expect in the dayes of their Messias should be wrought in the Wolfe towards the Lambe or in the Aspe or Cockatrice towards the Child or sucking Infant We may take this amongst others as a sure Argument of our Interest in the Womans Seede in that this generation of Vipers or Serpents as Iohn Baptist termes them haue exercised the venemous enmitie of Serpents against all that haue professed the name of Christ since his death But the greater their enmity is vnto the profession of Christianity or the longer it hath continued the more strange and admirable will that reconciliation or agreement seeme which the Euangelist records to haue falne out at the time of our Sauiours baptisme or anoyntment not only betweene the Iew and the Gentile but between the Pharisee and Publicane betweene the Sadduce and the Roman Soldier all of them communicating together in the solemnity or Sacrament of baptisme For many of euery sort here mentioned were baptized 〈◊〉 in Iordane confessing their sinnes This sudden and vnexpected obedience of all sorts vnto the Summons of Iohns calling to repentance and the strange alteration which followed vpon the sacrament of baptisme and the repentance which Iohn preached aswell in the Iew as in the Gentile is the mystery of the new Testament which the Prophet fore-pictures in the Parable of the Wolfe agreeing with the Lamb of the Leopards reconciliation with the Kid and of the Lions neere familaritie with the Oxe or Asse The Publicanes which before the preaching of baptisme and repentance by Iohn were as rauenous as the euening Wolues became as innocent as the Lambe The soldiers likewise which had bin formerly as fierce and cruell as the Lyon became as tame and gentle as the Oxe or Cow and submitted their necks vnto the yoke of the Gospell Such of the Phaâ—ises likewise as before their baptisme had beene as venemous as the Aspe or Cockatrice did by the worthy receiuing of this baptisme and the grace which God did giue them become as mild and gentle as the sucking Infant or weaned Child 57. This I take to bee the true interpretation and natiue meaning though not of these words which he vseth yet of the Prophet himselfe and that which the holy Ghost did purposely intend to expresse in the fore-cited place But may not the prediction though meerely or for the most part as was obserued parabolical haue some speciall reference to the daies of Noah wherein the like reconciliation of hostile antipathizing natures was literally and historically verefied and experienced Yes doubtlesse the signes of that old world and the signes of the time wherein our Sauiour was baptized doe as exactly resemble the one the other as the shape or image of the face in the glasse doth the picture that produceth it or the picture doth the liue body which it represents And besides the power of God which is able to effect all things without secondary causes or meanes subordinate we cannot imagine any other cause or reason that should moue the Iew and Gentile the Pharise Publican to coÌ„municate together in Iohns baptisme beside that which moued the beasts of euery kind herementioned by the Prophet and others beside them to hold better consort in Noahs Arke or at their entrance into it than they had done whilest they enioyed their naturall liberty in the Fields and open ayre The true reason of both these strange reconciliations coÌ„posals of these inbred fohoods was that which the great Philosopher tels vs will vnite the deadliest enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The sudden approch or ioynt apprehension of dread or danger alike common and alike imminent to both Now the strange and vncouth dread of this vniuersall deluge could not choose but compell all the Land creatures to keepe the peace of nature before they entred Noahs Arke to forbeare the exercise of wonted hostility whilest they were in it and to entertaine a generall truce whilest the deluge lasted But what feare or dread of danger alike imminent to all could the Pharisee and Publican the Sadduces and the Heathen Soldiers ioyntly apprehend that might mooue them to like peace or consort during the time of Iohns baptisme or before hee was to baptize our Sauiour The Prophet Malachy to my apprehension in the conclusion of his Prophesie intimateth some great plague or curse ready to fall either vpon the whole world or at least vpon the Land of Iewry vnlesse it were preuented by such meanes as the floud might haue beene or as the destruction of Niniueh in the dayes of Ionas was preuented that is by humiliation and true repentance And this humiliation of the people or turning to the Lord by true repentance was to be wrought as Malachy speaketh by the Prophet Eliah that is as you heard before by Iohn the Baptist. The Prophets words are these Behold I will send you Eliah the Prophet before the comming of the great and dreadfull day of the Lord. And he shall turne the heart of the Fathers vnto the children and the heart of the children vnto the Fathers lest I come and smite the earth with a curse Malac. 4. vers 5 6. The best interpretation of this place is made by the Angell Gabriel Luk. 1. vers 16 17. And many of the children of Israel shall he turne to the Lord their God And hee shall goe before him in the Spirit and power of Elias to turne the hearts of the Fathers to the children and the disobedient to the wisedome of the Iust to make ready a people prepared to the Lord. Vnlesse some competent multitude had beene thus prepared to entertaine the Kingdome of grace or the Gospell or Christ
meant but of one which is Christ the Lord. And vnder these generall or royall titles the promised Seed or Messias was apprehended and knowne by the best of Gods seruants as well before the Law was giuen as whilest the Law was ready to expire and determine 2. Thus wee reade Exod. 4. verse 13. that Moses after many pretences and excuses to auoyd the Embassage vnto Pharaoh for the deliuerance of Gods people lastly concludes with this request O my Lord send I pray thee by the hand of him whom thou wilt send which is so much in the interpretation of the Ancients as if hee had said Lord I know thou hast ordayned from the beginning to send an authentique messenger vnto the world for the deliuerance of thy people one that shall speake as neuer man spake and doe those workes which no man besides can doe And I beseech thee to send him at this time vnto Pharaoh to let thy people goe for this is a worke worthy his paines I know some later Writers reiect this interpretation but their exceptions against the ancient Interpreters are not concludent and therefore not to be admitted especially when the better sort of later Writers with whom I accord doe imbrace the interpretation of the Ancients Againe although God had sent Iohn Baptist on as great an Embassage as this of Moses He was sent as a Messenger to prepare the wayes of the Lord yet hee doth not affect but doth vtterly disclaime this title of being him whom GOD hath sent as knowing it to be peculiar vnto the Sauiour of the World for so hee speakes of him in opposition vnto himselfe Ioh. 3. vers 34. For hee whom GOD hath sent speaketh the words of God for God giueth the Spirit not by measure vnto him For this reason Iohn who was sent from God as a messenger to prepare his wayes who neuer doubted of his miraculous birth and conception Iohn who had heard and seene him declared by voyce and vision from heauen vnto Israel euen after hee himselfe had proclaymed him to be the Lambe of God which was to take away the sinnes of the World yet for a period or vp-shot of all that hee desired to know concerning Iesus his person his office his actions in this life compriseth all in this short Interrogatiue Art thou hee that should come or doe wee looke for another 3. Vnto this question or demand beeing the entire tenor of Iohns solemne Embassage and the summe of all which hee desires to know concerning Christ our Sauiour vouchsafes no other answere than what hath beene read vnto you Iesus answered c. Now if wee consider that ample testimony which our Sauiour in the words following my Text did giue of Iohn in the audience of the multitude to wit that hee was a Prophet yea and more than a Prophet that of all that were borne of women there was none greater than Iohn Charity and Christian modesty will constraine vs to presume that this question Art thou hee that should come or doe wee looke for another beeing thus solemnely by Iohn proposed was no idle but a serious and vsefull question fit not onely for him but for posterity to be resolued in Againe if wee consider that this answer which I haue read vnto you was made by our blessed Sauiour wee stand bound vpon our allegiance to beleeue that as the question was serious and vsefull so the answere was pertinent full and satisfactory All this is most plaine in the generall but if we descend vnto particulars the difficulties are two 1. First from what affection or disposition of minde this question should proceed or what it was that should occasion Iohn to make it 2. Secondly in what manner and how farre our Sauiours answere or the words which I haue read vnto you doe fit the occasions which moued Iohn to make the question or fully satisfie the question it selfe 4. Concerning the first point to wit From what affection or disposition of mind this question should proceed or what should moâ—e Iohn to make it there is greater variety or diuersity then opposition or contrariety of opinions amongst the Learned Iustin Martir and Tertullian were not afraid to say and deliuer in writing to posterity that Iohn himselfe did at this time truely doubt and distrust whether he that wrought these miracles here mentioned in my Text were the promised Seede or no and that out of this doubt or distrust in himselfe he sent this message vnto our Sauiour Art thou he that should come or doe we looke for another Tertullian in his fourth booke against Marcion goeth further and saith That after our Sauiour did enter vpon his Propheticall function and tooke vpon him to instruct the people publikely by word and miracle the Spirit of God which was giuen to him not by measure beginning now to dilate and shew it selfe vnto the world did withdraw or call in that portion of the spirit of Prophecie wherewith Iohn Baptist had formerly bin endued to prepare the wayes of this his Lord as great flames draw flying sparkles to them or sucke out the lesser lights or candles that are neere them As if Iohn Baptist himselfe when hee said Oportet illum crescere me autem decrescere had vnwittingly or otherwise prophecyed that the Spirit of Prophefie should decrease in him as it did increase or more amply manifest it selfe in our Sauiour Yet this interpretation I must tell you though auouched by two of the most ancient Fathers whose writings are now extant is slenderly seconded by later Writers whether of Romish or reformed Religion Maldonat a learned Iesuite doth thus censure them or rather the times wherein they liued In illa nimirum aetate nondum satis culta theologia hujusmodi spinas aliquando proferebat that is that goodly garden of God which we call Diuinity was not in that age so well dressed but that it did sometimes bring forth such thornes and brambles as these were Should the best of our Writers or Preachers speake on this fashion of the Ancient Fathers the Romish Church would take it as a sufficient testimony to condemne vs for Heretickes Howbeit we will not condemne it as an heresie in her Children for speaking or writing thus but rather wish they would be constant to themselues and vnpartiall towards vs to permit vs that liberty which they take in refusing the authority of the most Ancient Fathers especially in the interpretation of Scriptures Others there were and these very ancient too which disliking Iustin Martyr's and Tertullians interpretation of this place would qualifie it thus Iohn the Baptist did not question nor doubt whether Iesus whom hee had baptized were the Sonne of God the promised and long expected Messias or no but vtrum esset ad inferos descensurus whether he were to taste of death himselfe or whether hee would come to rescue the dead from the power of Hell and the graue Et in hanc sententiam saith the same Maldonat