Horeb he goes for more safetie and to meet with the Lord. There passeth by him a mightie wind an earthquake and fire representations of Eliahs zeale But God was not in them Then comes a still voice to teach Eliah patience saying What doest thou here Eliah Eliah answered Lord I haue bene iealous for the Lord of hoasts complaining according to the words here vsed by Paul verse 3. In this storie it appeares that Eliah was a man subiect to infirmities as other men are being ouerheate in his passion his life being in danger by Iesabel yet his zeale in regard of the cause of it is exceeding commendable and for our imitation doctrine We are to be zealous for the Lord. So was Elias Moses Samuel Dauid as appeares in their stories Vse When thou seest God dishonored and religion troden vnder foote be not senslesse Would it not moue a man to see altars throwne downe prophets killed miracles take no effect as in Eliahs time Iames 5. â—7 Or now to see the Sabboth profaned the preaching of the Gospell contemned and many notwithstanding dayly admonitions to runne out some to drunkennesse some to whoredome some to pride c Surely we want an Eliah Whosoeuer hath but a dram of his spirit these things to him are as a dagger at his heart Meeknesse in our owne causes but in Gods zeale and earnestnesse become vs. Yet be not ouer zealous few I confesse are sicke of this disease â—et Elias was and we may be also for we are more sure we haue his passions then his grace Excesse of zeale is intollerable yea it hath bene found lesse dangerous to the Church when men haue come short of the due proportion of zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was the cause that the King thereby insensed threw downe all the Temples of the Christians Theod. lib. 5. There are two things whereby we may discerne whether our zeale exceed due limits and bounds or no 1 If thou make thy selfe a partie so much is it in the wrong Elias was the more hot because his owne life was in danger So if there be a disordered person who hath prouoked vs then wee crie its pitie but he should be presented indited punished But when vnder a colour of zeale against sinne we reuenge our owne wrongs it s more passion then zeale Secondly Zeale should consume the faults not the persons of offenders if thine feeds on the persons not on the faults it s naught Quench it against the person inflame it against the fault Iames and Iohn would haue had the wicked Samaritans by and by to be consumed with fier from heauen but they are reproued by our Sauiour Luc. 9.53 And here Elias was somewhat faultie comming short of Moses and Samuell who made intercession for not against their people Eliah makes intercession against his people Moses and Samuell for them These rather then Eliah are to be imitated of Ministers It s a lamentable thing to see a father wringing of his hands ouer his child and complaining of his stubbornesse wishing he had neuer bene borne So it is very greeuious to heare an Eliah complaine to God of the stubbornesse of his people We are your fathers so liue you that we may haue no cause to sue against you either in the court of heauen or earth but rather to reioyce oueryou which we shall doe with much cheerefullnes praying for you if you forsake your sinnes and turne vnto God obeying his word If we in our prayers haue cause to complaine of you it will be vnprofitable to you for what followed Eliah his complaint The Lord speakes to him as if hee should say Eliah I see thou art in a moode well goe annoynt Hazael King of Aram Iehu King of Israel and Elisha Prophet in thy roome him that scapeth the sword of Hazaell shall Iehu slay and him that escapeth Iehu shal Elisha slay Of such force are the complaints of the Prophets and Ministers of God against their stubborne people as also are their prayers effectuall on the behalfe of such as beleeue and obey Now I beseech you presently to reforme your liues that wee may mutually ioyne together to blesse God you for vs and we for you that we may be all crowned together at the comming of Christ VERSE 3. Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life IN these words is set downe the complaint of Eliah more particularly in which are two things First the person to whom he complaines Lord. Secondly the matter of the complaint which is twofold First The killing of the Prophets Secondly The digging downe of Altars Both these aggrauated from the miserable estate of Eliah which appeared two waies first He is left alone in his owne opinion secondly They seeke his life also They not onely bellua multorum capitum the vulgar but Ahab Iesabel Nobles Commons and all from the highest to the lowest Especially Iesabel a diuellish and wicked woman who added to the Idolatry of the Israelites the abomination of the Sydonians and whose hatred against true religion was so great that it came into a prouerb such being called Iesabels Apoc. 2. Thy Prophets Thy is added for more detestation of the fact The Embassadors of a meane Prince are not to be wronged but they haue killed Thy Prophets Thine Altars An Altar was a building or Instrument of earth stone or other stuffe reared vp for the offering of Sacrifices Quest But what Altars means he God coÌ„manded that there should be no Altar in ordinary after the building of the Temple but at Ierusalem where only Sacrifices were to bee offered which is the cause that now the Iewes offer no sacrifices because they want their Temple Ahab could not come by the Altar at Ierusalem being out of his Kingdome What Alter then meanes Ahab Answ Some say that the signe is put for the thing signified and by Altars meant Religion which was by Ahab and Iesabel abolished But as the killing of the Prophets was a matter of fact so also I take this to be rather then of signification only They threw downe material Altars built in Abrahams Isaaks Iacobs Iosuahs and Samuels time before the Temple was builded and the Altars which were by Elias himselfe and other Prophets by speciall commandement after the building of the Temple set vp which were called afterward high Places and the good Kings of Iudah commended for pulling them downe 1. Kin. 18.4.22 Obiect Why should Eliah complaine of the doing of that by Ahab which done by others is commended Answ Those Altars remained as monuments of Gods worship and Elias complaines not simply against their demolishing but because it was done in despite of true Religion that no foot-step thereof might remaine to put the people in minde of the true God which if it had bin done in
the procreant cause of it for the zeale of the Iewes did not make Paul loue them for in this zeale they crucified Christ persecuted the Gospell and Saint Paul cals this zeale in himselfe blasphemie and therefore Paul would neuer commend it Indeede if I see a Papist zealous in his way I pitie him and wish his zeale were wel directed but I commend not his zeale When I read the Story of Alexander Cicero c. I loue their remembrance for some moralities in them as Christ loued that Yâ—…ng man in the Gospell but this zeale of the Iewes was no moralitie being considered in the manner in which they were zealous And therefore though Paul grant it yet as Chrysostome obserues he reproues it vehemently and takes away all Apology from them Here then I take it the Apostle comes directly to point to shew that Iustification by Faith abolisheth not the Law though their zeale bee cast away because it was not according to knowledge Paul here notably in the first place beating downe as was fit the admiration and opinion they had of their zealous obseruations In this verse there are two things First a Concession Paul grants that they haue the zeale of God Secondly an Accusation or Reproofe of their zeale But not according to knowledge The zeale of God The earnest study of the Iewes about the worship of the true God and standing for Moses Law Paul calls zeale Heb. 10.27 which is a vehement affection as a very hote fire is called the zeale of fire and may thus be described that it is an exceeding vehement affection or loue to a thing with an indignation against whatsoeuer doth hurt the thing beloued and an endeuor to redeeme it from all iniuries and wrongs Zeale of God Not as approued of God but so called because God was the end or obiect of it though they failed in the right way so as this is to be vnderstood comparatiuely in respect of the Heathen who are zealous for false gods So if we compare the Turkes and Papists The Turkes are zealous for Mahomet The Papists in comparison for Christ Not according to knowledge It was according to their owne conceiued knowledge but not according to the knowledge they should haue had by the Gospel and for this doth Paul reproue it The more of such zeale the worse doctrine Zeale if it be not according to knowledge is not acceptable to God The Iewes are a plaine example hereof See also Eccles 7.18 Q. Can a man haue too much zeale A. Not of true but of selfe-conceited A little of this is too much For whatsoeuer is without Faith is sinne Faith presupposeth knowledge Errour in knowledge breeds errour in zeale Vse 1. A good meaning will not iustifie our actions if otherwise euill as appeares in the Iewes who many of them meant well in persecuting the Gospell but they are to this day plagued for such zealous meanings Let vs meane neuer so well if that which we doe be not according to Gods meaning hee regards it not who hath giuen his Law not our meanings to be a rule of our obedience If a Wife play the Harlot and say she meant no harme will this satisfie her Husband And shall wee thinke to worship Images pray to Saints stay at home on the Sabbath day when we may conueniently resort to the Church vnder the shadow of a good meaning No. God will not accept of such bald excuses And if good meaning will not excuse ill doing What shall we say to them which doe ill and meane ill too What shall become of Drunkards Blasphemers Vncleane persons c. What good meaning can be in them Vse 2. Here we haue a rule for the ordering of our zeale that it may be acceptable to God For it is such a thing which if it be well ordered is most beautifull in a Christian but if not a thing of exceeding danger as Fire in moderation is most comfortable in extremitie most fearefull This Rule is sound knowledge out of Gods Word This knowledge must be three-fold First of the thing of the which we are zealous that it be in the Right For if wee be in the wrong the more zeale the worse as in a wrong way the more haste the worse speed Exod. 40.36,37 Therefore Saint Paul tels the Galathians that it is good to be zealous alwaies in a good thing 2. Of the wrong which is done to the thing we are zealous of that in deed there be a wrong done not going vpon hearesay and aduenture but vpon certainty being able out of the Word soundly to conuince the same For here is the indignation and if there be not sound knowledge we may become slanderers of our brethren and as they say beat them with the sword who deserue not to be touched with the scabberd 3. That wee haue some competent knowledge and abilitie thereby to iudge of the proportion of the wrong for the which we haue indignation in our zeale that so our zeale may haue a good temper For all sinnes offences wrongs are not of the same quantitie and qualitie As there is a difference in offences so must there bee in our zeale in greater things to be more zealous in lesser things lesse zealous wee must remember it is of the Nature of fire There is not the like fire for the roasting of an Egge and for the roasting of an Oxe but it is moderated according to the necessities of the houshold By this three-fold knowledge must our zeale be directed where the Word begins there must our zeale beginne and where the Word ends there must our zeale end whatsoeuer our opinion be For as he that trauelleth ouer the Washes or in some dangerous passage without a guide many times perisheth So is the man that is zealous not according to knowledge As therefore in the wildernesse when the cloud ascended the children of Israel set forward in their iourneyes and when that stood still so did they And if the cloud ascended not then they iourneyed not till it ascended Exod. 40.36,37 So is our zeale alwaies to follow our knowledge and to be directed therby There are two forts of men hereby to be apprehended 1. They which haue a desect not of zeale but of knowledge for the ground of their zeale 2. They which haue a defect not of knowledge but of zeale answerable to their knowledge Of the 1. of these may be verified the Prouerbe They set the Cart before the Horse The second may bee likened to Pharaohs Chariots when the wheeles were off so slowly doe they expresse their knowledge in their liues The first are like a little ship without ballast fraught but with a great many sailes which is soone either dasht against the Rockes or toppled ouer The second are like a goodly great Ship well ballasted and richly fraughted but without any sayles which quickly falleth into the hands of Pyrats because it can make no speed sooner making
of a Reprobate thou wert in the same condemnation Consider the torments to which the Reprobate and the riches of Glory to which thou art reserued How doth God deale with vs as though we were Princes children who indeed are beggars brats Hee takes a Reprobate and scourgeth him with Scorpions to fray thee from sin and to shew thee his loue When thou feelest thy selfe dull to praise God consider how God hath discerned thee from the Reprobates then whom in thy selfe thou art not better so much as a hayre If God had saued all it had beene an Infinite mercy and an Infinite cause to praise him but Now seeing many are damned to them which are saued it is the more cause of thanksgiuing The Sunne is glorious and beautifull but if the Moone and euery Starre had as much brightnes it would not be so admired So this makes the mercy of GOD to the Elect so much the more admirable by comparison of his wrath on the Reprobate On the contrary it is augmentation of torment to the Reprobate to see how God vseth his Elect to heare how graciously Christ speakes to them Come ye blessed to behold Them goe triumphing to heauen and themselues thrust downe with the Diuell to hell To see what they lose shall more torment them then that which they feele This shall euen cut them to the heart as may by proportion bee gathered out of the Gospell Luke 13.28 There shall bee weeping and gnashing of teeth saith Christ to the Reprobate Iewes when yee shall see the Elect in the Kingdome of heauen and your selues thrust out Apply this to all occasions of mercy to thy selfe which thou obseruest others to want Wouldst thou be stirred vp to praise God for our long peace Compare England with France the Low-Countries this will doe it Wouldst thou for the Gospell be prouoked to thankefulnes Consider their misery that liue in Turky or vnder the darknesse of Popery Thou hast riches vnderstanding health the vse of thy limbs c. When thou seest a man Lunati que or a poore lame cripple begging a penny of thee Remember that God offereth him to thee not onely that thou shouldest be compassionate to relieue him but also to make him thy glasse to behold the mercy of God to thy selfe who could haue put him into thy estate and thee into his Be from hence thankfull lest God cast thee into such an estate for he can do it that so by a hard comparison thou maist learne to be more sensible of his goodnes which thou hast receiued Thus did God declare i◅ Ierusalem by his Prophet that they should serue Shishak that they might see the difference of his seruice and of the kingdomes of the earth 2. Chron. 12.8 Consider wisely be thankfull VERSE 24. Euen vs whom he hath called not of the Iewes only but also of the Gentiles HItherto hath beene shewed that the promise was neuer made nor meant to the only carnall seede of Abraham Now followes the other part of Pauls Answere that it is made to the Elect of all Nations And he falls into it from the occasion of that which is vers 23. deliuered of the vessels of mercy and glory For in this verse he shewes who they be and by consequence who are Abrahams seede to whom belong the promises and that by an effect of election which is Calling This calling is enlarged by a distribution of the Subiect viz. Iewes and Gentiles The Argument or summe of the words is That the seede to whom the promises pertaine are the Elect which are not the Iewes only but the Gentiles also nor all the Iewes but only the Elect. The first is approued verse 25 26. The last verse 27 28 29. Then followes a collection from these things verse 30. to the end of the Chapter Euen vs whom he hath called Calling is an action of Gods loue whereby he calleth men to saluation It is two-fold 1. Outward when we heare the Word preached with the eare of the body 2. Inward when God bends the heart to beleeue the promise offered and swayeth the whole man to obedience Pareus This is here meant not of the Iewes only but also of the Gentiles Not all the Iewes nor all the Gentiles but of the Iewes and Gentiles the Proposition being partitiue some singulars of both doctrine They which are effectually called are elect vessels of glory for the execution of the decree of election begins in Calling Rom. 8.30 Tit. 1.1 Ioh. 10.16 Act. 13.48 Vse 1. In time past they sang God is knowne in Iewry his name is great in Israel at Salem is his Tabernacle and his dwelling at Sion Psal 76.1.2 Psal 79.6 Ierem. 10.25 Luke 2.32 Acts 10. Then were the Prophets bold to say Powere out thy wrath vpon the Gentiles Yea wee were as dogges But now he that is the glory of Israel is the light also of the Gentiles Peter could not vnderstand this without a vision The Iew the elder brother could not endure his younger bretheren to be entertained but they had no reason for it for neither did we grutch their glory neither doth our admittance but their owne infidelity exclude them from God Truth it is that in all times of the Iewes excellencie some few of the Gentiles were receiued into the fellowship of the promises as Iob Iethro Ruth c. for the saluation of some and for a witnesse vnto all but now the multitude of the Gentiles receiue the Gospell Vt quibusdam esset in remediū omnibus in testimoniū Amb. de voc Gen. Whether Iew or Gentile such as are called are the elect of God It is not the hauing or wanting of the prerogatiue of Nation Sex Condition c. that makes or marrs In Christ saith Paul Galat. 3.28 not in a Christian Common-wealth is neither Iewe nor Gentile c. But all rich poore masters seruants Iewes Gentiles haue an equall right in Christ vvhich I thinke was shadowed Exod. 30.15 Where the rich shall not passe nor the poore diminish Art thou rich if thou beest not effectually called thou shalt bee damned Art thou poore If thou beest effectually called thou art rich A poore man wanting grace is twise miserable and a rich man belieuing hath a double portion Nemo dicat ideo vocauit me deus quia colui eum Quomodo coles si non voceris Augu. There is nothing in vs which is the cause of effectuall calling He calleth vs. Good desires and thoughts c. follovv calling as calling followes Election and Election the mercy of God Wee are the subiect of Calling but power to obey the Calling of God wee haue not till God hath created it in vs. As water being by nature cold may be made hot and yet it hath no naturall inclination to heat so the Flesh hath no eares to heare nor eyes to see but as GOD createth them Neither doth God giue vs a power and wee educe it into act but