Commentary on Romans, Treatise · Chapter 10 · Dialogue 2
DIAL. II.
Verse 2. For I beare them record that they hauehave the zeale of God, but not according vntounto knowledge.
Tim.
VVHat doth this verse containe?
Silas.
Two thinges; first, the testimony ofParts. Paul touching the zeale of the Iewes, which engendred his louelove towards them. The second is, a correction of his testimony, giuing them to witte, that their zeale was erronious and void of knowledge.
Tim.
What doe ye call zeale?
Sil.
It is a very earnest louelove of something, ioyned withInterpret. griefe for the hurt done to it; as the louing mother or wife doe grieue for the harme done to their childe or husband.
Tim.
What things are required vntounto zeale simply considered?
Silas.
Three; first, a thing must bee vehemently loued, for zeale is louelove encreased. Secondly, a wrong (true or supposed,) is to be offered to the thing so feruently loued. Thirdly, thereupon ariseth a great griefe conceiued, with a desire to repell the wrong. This affection of zeale in it selfe is not good or euil, but is an indifferent affection, and many times it is found in men both good and euill; for the Apostles were zealous, and so were the Pharises; Christians were zealous, and so were the Iewes too; as appeareth in this Text: as now some Protestants in their way be zealous, so be many Papists.
Tim.
What call ye the zeale of God?
Silas.
A great griefe of heart for some wrong done to him; his will, doctrine, worship or glory, or people; with a desire to hinder or repell the same with all our power.
Tim.
What is meant by this, that they had the zeale of God?
Silas.
That they had a burning desire in their hearts, to promote the glory of God, and weere grieued for hurt done to it (as they thought,) by Christ and his Apostles, and their doctrine.
Tim.
Whether was this their zeale sinfull, or no?
Sil.
In that they greatly affected Gods glory, & were mooued with indignation for that which was done against it, thus farre their zeale was good, and was both loued and commended of Paul: but because it was not gouerned by faith and sound knowledge, it was blinde, ignorant, and erroneous, and therefore it was vicious: for it made of Religion, error and ignoraunce of such things as we ought to know, & so by sinne defiled their affections and actions, which in their owne nature were good.
Tim.
What knowledge is needfull to zeale, that it may bee a right zeale?
Silas.
A threefold knowledge: First, of the thing loued. Secondly, of the hurt done to it. Thirdly, of the end which we propound to our zeale.
Tim.
The zeale of the Iewes, how did it faile in the knowledge of these three things?
Silas.
First, they did not knowe the thing loued: for they rightly knew not Gods worship and glorie, which they thought to stand in ceremonies and outwarde obseruations of the Law, and not in the faith of Christ, and obedience to the Gospell. Secondly, the wrong which they thought to be done to God by the gospel of Christ was but supposed, and no true reall wrong. For, the preaching Christ (which out of blinde zeale they persecuted) did much aduance Gods glorie, and the praise of his grace, that in his beloued Sonne he would freely accept sinners. Thirdly, they also stroue for vaine-glorie and their owne praise out of selfe-louelove, which they choked with pretence of Gods glorie, and so fayled in the end of their zeale, aswell as in the obiect.
Tim.
What Doctrine are we to gather out of this verse?
Sil.
We learne first by Pauls example, to louelove & allowDoctrine. of the good things which we finde euen in bad men, although they be ioyned with much sin and wickednesse. For the zeale which the Iewes had to God (albeit it had no knowledge to guide it) yet seeing in it selfe it was a good thing, the Apostle commends it, and beares witnes to it. Christ also loued the good things which he saw in the couetous yong man that trusted in his riches, Marke 10, 21. also the Prophet Dauid praised many good things in Saul, 2 Sam. 1, 23. though he were a most wicked man. The Reasons heereof be, first because eueryevery good thing,Reasons. (so farre as is good) comes of God, Iames 1, 17. & therefore must bee loued and liked. Secondly, this is a good meanes to cherrish concord and friendship among men, and the contrary stirres vp strife and hatred. Thirdly, it is iustice to giuegive eueryevery man his due praise, vntounto whome praise belonges, and shame vntounto whome shame appertaines.
Tim.
What profit is to be made of this point?Vse.
Silas.
It reprooues such sowre vncharitable men, as for some fault in others, condemne whatsoeuer good they finde in them, either not being able to distinguish the worke of God and of sinne, or by malice and enuy shutting their owne eyes, that they may not giuegive vertue the due praise. Secondly, it warneth all men in their iudgements and speeches of others, to keepe a moderation, so speaking of their vices (if cause require, as to reproue them for their amendment) as yet wisely and with louelove, mention be made of their graces, least they be driuen away from godlinesse by too much austeritie; after the example of Paul heere, and 1 Cor. 11, 2.
Tim.
What other Doctrine of this verse?
Silas.
Hence we learne, that there is a two-fold zeale, one good and another euill: the former true, being guided by knowledge; the latter dissembled, beeing ignorant and erroneous.
Tim.
What bee the properties of this true and good zeale?
Silas.
First, it greatly loueth nothing but that which ought to bee loued. Secondly, it greeueth for wrong truely and indeede done to the thing it loueth. Thirdly, it neither exceedeth the bounds of calling and charitie. Fourthly, it euer affecteth and seeketh the honour of God, and not selfe-praise and vaine-glory, and opinion or applause of man. Examples of this true zeale we hauehave in Christ, when he whipt the buyers and sellers out of the Temple, Iohn 2, 15. and of Phineas, when hee thrust thorough both the Adulterers, euen as they were in their vncleannesse, Numb. 25, 8, 11. and of Paul and Barnabas, when they rent their cloathes, Actes 14, 19. and Moyses when hee broake the Tables, Exod. 32. and Paul for the Corinthians, 1 Cor. 1, 11. and for the Galathians, Gal. 4, 19.
Tim.
Is not d ssembled Zeale contrary to the former, in all these properties?
Silas.
It is, and euer faileth in all or in some of these. For, besides the Iewes named in this Text, wee hauehave the examples of diuers other in Scripture, as Demetrius his zeale for Diana, whom hee ought not to hauehave loued, Actes 19. Iehu was zealous, but fayled in the manner, 2 Kinges 10, 6. Paul a Pharisie was zealous, but hee loued that which hee should not hauehave loued, (that is,) his owne righteousnesse, as the Iewes did heere: and hee thoght Gods glory to be wronged by that by which indeede it was not wronged, but honoured rather, as the Doctrine of grace and righteousnesse by Faith, Actes 22, 15. Thus the Pharisies and manie of the Iewes, offended in their zeale. Also the Apostles wishing Fire vponupon a Towne in Samaria, fayled in the ende of theyrLuke 9, 34, 35 zeale, which was onelie to ease their impatient minde, and not out of a pure affection to Gods glorie, nor out of charity to their neighbor.
Lastly, Vzza exceeded his Vocation, when hee put his hand to the Ark, 2 Sam. 6, 6, 7. How do the Papists dote and are euen mad with louelove and zeale of their Strumpet, and her trumpery?
Tim.
What vse of this distinction?
Sil.
It admonisheth all to labour for zeale, but (as they desire not to sinne and offend God in their zeale) to rule it acording to knowledge. There are three sorts of people that do offend about zeale, and are therefore to bee reprooued: First, such as be starke cold, hauing no zeale at all for Gods worship, doctrine, and glory. What becomes of these things, they are no whit moued, so they may enioy their worldly pleasures and profits: such an one was Gallio, Acts 18, 17. The second sort be lukewarm and indifferent ones, neither hot nor cold, as the Laodiceans, Reuel. 3, 15. and the Israelites halting between two, 1 Kings 18, 21. The third sort are they, whose zeale is blinde, voide of knowledge, and godly wisedom, being rash and intemperate in their actions, couering their owne carnall affections with the cloake and pretence of glorifying God; yea too too many bee hot in publicke reformation, and yet be vnreformed priuately & in their owne persons, being no Disciplinarians at home; but rather do much hurt to the name and Gospel of Christ, and giuegive great scandall to the Church of God, whilest they leap without the bounds of their vocation and all Christian duty and discretion, whereof this age and Church of ours affoords vsus many lamentable examples, especially in Separists. Therefore, as it behooueth all Christians to be zealous (zeale being commanded of God, Reuel. 3, 19. it being commended as a good thing, Galat. 4, 18. and as a fruite of repentance, 2 Cor. 7, 11. and as a part of Christes Image, Iohn 2, 17.) yet let all men striue by earnest prayer, to get godly knowledge ioyned to their zeale, to go before it as a guide to conduct it, and as an eye to direct it, both in the things to be loued, and in the manner and scope of their louelove.
Tim.
What is the last instruction out of this verse?
Silas.
That a good intention is not sufficient to make ones action to bee good. These Iewes in persecuting Christ his Apostles, and their Doctrine, meant wel; (for they thought that God his worship and Law, and Moses his seruant, to be wronged by the preaching of the Gospel; & therefore in killing the Preachers, they should do God good seruice) yet they are blamed here by Paul for rash proceeding against knowledge. The reason heereof is, because a mans intention is neuer good, but when it is built vponupon a good warrant (to wit) the word of God, and referred to a right end namely, the praise of God.
Tim.
Can you giuegive vsus any examples of any who hauehave swerued from this rule?
Sil.
Yea, in Vzza, in putting his hand to the Arke, 2. Sam. 6, 7. of Peters disswading Christ to go to Ierusalem, Math. 16, 22. of the Apostles calling for fire from heauen to fall vponupon the Samaritanes because they would not receiue Christ, Luke 9. 54. of many Papists, striuing for haeresies and superstitions against the Gospel; wherein they all thinke they did well, but indeede and truth were deceiued: deeply offending God when they thought to do him best seruice.
Tim.
What vse heereof?
Silas.
First, it reprooues such as thinke they may do euill that good may come of it. Secondly it warnes vsus not to be offended at the preposterous zeale of many which studie to beare out bad courses with good intentions & countenance their hurt to the truth, and defence of their errors, with faire shewes of burning zeale, to do seruice to God and his Church: heere of Christ fore-warned vsus, Iohn 16. Lastly, it exhortes vsus, that that to our good intentions wee ioyne good ends, and to our good endes good meanes, that all may bee good; not making our owne or other mens opinions and affections the rule of our meaninges, except they agree with the rule of the Scriptures, euen with Gods minde contained therein, without the certaine cleare knowledge whereof, thorough the enlightning of the holy Ghost, euen out praiers, our preaching, our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse (with whatsoeuer good meaning wee seeke to do them) they are turned into sinne, beeing (I say) not done by knowledge and obedience of the will of GOD therein, Rom. 14, 23. 1 Tim. 4, 3.