Part 2 (1/2)

I. That some scripture examples in matters of religion are obligatory on Christians, as patterns and rules, which they are bound in conscience to follow and imitate, is evident,

1. By the divine intention of the Spirit of G.o.d, in recording and propounding of examples in Scripture: for he records and propounds them for this very end, that they may be imitated. Thus Christ's humility, in was.h.i.+ng the feet of his disciples, was intentionally propounded as an obligatory example, binding both the disciples, and us after them, to perform the meanest offices of love in humility to one another. ”If I then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you,” John xiii. 4, &c., 13-15. Thus Christ's suffering with innocence and unprovoked patience, not reviling again, &c., is purposely propounded for all Christians to imitate, and they are bound in conscience as well as they can to follow it--”Christ suffered for us, leaving us an example, that ye should follow his steps,” &c., 1 Pet. ii. 21-23. Hence, the apostle so urges the example of Christ for the Corinthians to follow in their bounty to the poor saints, yea, though to their own impoveris.h.i.+ng, ”For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich,” 2 Cor. viii. 9. Nor was the example of Christ only written for our imitation; but the examples of the apostles also in the primitive churches were intentionally left upon record for this end, that they might be binding patterns for us to follow in like cases in after ages. And in particular, this seems to be one singular ground, scope, and intention of Christ's Spirit in writing the history of the Acts of the Apostles, that the apostles' acts in the primitive churches might be our rules in successive churches. For, 1. Though this book contain in it many things dogmatical, that is, divers doctrines of the apostles, yet it is not styled the book of the doctrine, but of the Acts of the Apostles, that we may learn to act as they acted. This being one main difference between profane and sacred histories; those are for speculation, these also for admonition and imitation, 1 Cor. x. 11. The history, therefore, of the Acts propounds examples admonitory and obligatory upon us, that we should express like acts in like cases. 2. Luke (the penman of the Acts) makes such a transition from his history of Christ, to this history of Christ's apostles, as to unite and knit them into one volume, Acts i. 1; whence we are given to understand, that if the Church wanted this history of the apostles, she should want that perfect direction which the Spirit intended for her: as also that this book is useful and needful to her as well as the other. 3. In the very front of the Acts it is said, that _Christ after his resurrection_ (and before his ascension) _gave commandments to the apostles--and spake of the things pertaining to the kingdom of G.o.d_, Acts i. 2, 3; viz. of the polity of the Church, say some.[6] Of the kingdom of grace, say others.[7] Judicious Calvin[8] interprets it partly of church government, saying, Luke admonisheth us, that Christ did not so depart out of the world, as to cast off all care of us: for by this doctrine he shows that he hath const.i.tuted a perpetual government in his Church. Therefore Luke signifies, that Christ departed not, before he had provided for his Church's government. Now those expressions are set in the frontispiece, to stamp the greater authority and obligatory power upon the acts after recorded, being done according to Christ's commandments; Christ intending their acts in the first founding of his kingdom and polity ecclesiastic to be the rule for after churches. For what Christ spoke of his kingdom to the apostles is like that, ”What I say to you, I say to all,” Matt. xiii. 37, as what was said to the apostles touching preaching and baptizing, remitting and retaining of sins, was said to all the apostles' successors, ”to the end of the world,” John xx. 21, 23, with Matt, xxviii. 18-20.

2. By G.o.d's approving and commending such as were followers not only of the doctrine, but also of the examples of the Lord, his apostles, and primitive churches; ”And ye became followers” (or imitators) ”of us and of the Lord,” 1 Thess. i. 6, 7; and again, ”Ye, brethren, became followers” (or imitators) ”of the churches of G.o.d, which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews,” 1 Thess. ii. 14. In which places the Holy Ghost recites the Thessalonians imitating of the Lord, of the apostles, and of the churches, to the praise of the Thessalonians, by which they are given to understand that they did well, and discharged their duty in such imitations: for G.o.d's condemning or commending any thing, is virtually a prohibiting or prescribing thereof.

3. By the Lord's commanding some examples to be imitated. Commands of this nature are frequent. In general, ”Beloved, imitate not that which is evil, but that which is good,” 3 John 11. In particular, 1. Imitating of G.o.d and Christ; ”Be ye, therefore, followers of G.o.d as dear children: and walk in love, as Christ also hath loved us,” Eph. v. 1, 2, with Eph.

iv. 32. ”He that saith he abideth in him, ought himself also to walk, even as he walked,” 1 John ii. 6. 2. Imitating the apostles and other saints of G.o.d. ”I beseech you, be ye imitators of me: for this cause have I sent unto you Timothy--who shall bring you into remembrance of my ways which be in Christ,” 1 Cor. iv. 16, 17. ”Be ye imitators of me, even as I also am of Christ,” 1 Cor. xi. 1.

”Those things which you have both learned, and received, and heard, and seen in me, do: and the G.o.d of peace shall be with you,” Phil. iv. 9.

”Be not slothful, but imitators of them who through faith and patience inherit the promises,” Heb. vi. 12. ”Whose faith imitate, considering the end of their conversation,” Heb. xiii. 7. ”Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example” (or pattern) ”of suffering affliction, and of patience,” James v. 10. These and like divine commands infallibly evidence that many scripture examples are obligatory, and do bind our consciences to the imitation of them.

4. By consent of orthodox and learned writers, both ancient and modern, acknowledging an obligatory force in some scripture examples, as being left upon record for our imitation. As among others Chrysostom,[9] and Greg. Nyssen[10] well observe.

Among modern writers, Mr. Perkins excellently observes, This is a rule in divinity, that the ordinary examples of the G.o.dly approved in Scripture, being against no general precept, have the force of a general rule, and are to be followed. See also Pet. Martyr, Calvin, and others.[11]

II. Thus, it is clear that some scripture examples are obligatory. Now (to come closer to the matter) consider which scripture examples are obligatory. 1. How many sorts of binding examples are propounded to us in Scripture. 2. What rules we may walk by for finding out the obligatory force of such examples.

How many sorts of binding examples are propounded unto us in Scripture, and which are those examples? Ans. There are princ.i.p.ally three sorts, viz: Examples of G.o.d, of Christ, of Christians.

I. Of G.o.d. The example of G.o.d is propounded in Scripture as obligatory on us in all moral excellencies and actions: e.g. Matt. v. 44, 45, 48; Eph. v. 1; 1 Pet. i. 14-16; 1 John iv. 10, 11.

II. Of Christ. That the example of Christ is obligatory, and a binding rule to us for imitation, is evident by these and like testimonies of Scripture, Matt. xi. 29; 1 Cor. xi. 11; Eph. v. 2, 3, 25, &c.; 1 John ii. 6; 1 Pet. ii. 21-23. ”If I then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you,” John xiii. 14, 15. In this place we must follow the reason of the example, rather than the individual act, viz: after Christ's example, we must be ready to perform the lowest and meanest offices of love and service to one another.

But which of Christ's examples are obligatory on Christians, will better appear, by distinguis.h.i.+ng the several sorts of Christ's actions.

Christ's actions were of several kinds; and to imitate them all is neither needful, nor possible, nor warrantable. Orthodox writers thus rank Christ's actions:

1. Some of Christ's actions were of divine power and virtue; as his miracles, turning water into wine, John ii. 7, &c.; walking on the sea, Mark vi. 48, 49; dispossessing of devils by his word, Mark i. 27; Luke iv. 36; curing one born blind with clay and spittle, John ix.; healing the sick by his word or touch, John iv. 50; Mark vi. 56; raising the dead to life again, as John xii. 1; Matt. xi. 5; Luke vii. 22.

2. Some were acts of divine prerogative, as sending for the a.s.s and colt, without first asking the owner's leave, Matt. xxi. 2, &c.

3. Some mediatory, done by him as Mediator, Prophet, Priest, and King of his Church: e.g. inditing the Scripture, called therefore the word of Christ, Col. iii. 16; laying down his life _for the sheep_, John x. 15, &c.; giving of the Spirit, John xx. 22; Acts ii.; appointing of his own officers, and giving them commissions, Eph. iv. 7, 10, 11; Matt. x. and xxviii. 18-20; inst.i.tuting of new, and thereby abrogating of old ordinances, Matt. xxviii. 18, 19; 1 Cor. xi. 23, &c.

4. Some accidental, occasional, incidental, or circ.u.mstantial, as in the case of his celebrating his supper, that it was at night, not in the morning; after supper, not before; with none but men, none but ministers; with unleavened, not with leavened bread, &c.; these circ.u.mstantials were accidentally occasioned by the pa.s.sover, nature of his family, &c.

5. Some acts of Christ were moral, as Matt. xi. 29; Eph. v. 2, 3, 25, &c.; or at least founded upon a moral reason and foundation, as John xiii. 14,15.

To imitate Christ in his three first sort of acts, is utterly unlawful, and in part impossible. To imitate him in his circ.u.mstantial acts from necessity, were to make accidentals necessary, and happily to border upon superst.i.tion; for, to urge any thing above what is appointed, as absolutely necessary, is to urge superst.i.tion; and to yield to any thing above what is appointed, as simply necessary, were to yield to superst.i.tion. But to imitate Christ in his moral acts, or acts grounded upon a moral reason, is our duty: such acts of Christ ought to be the Christian's rules.

III. Of prophets, apostles, saints, or primitive churches. That their examples are obligatory, is evident by these places, 1 Cor. xi. 1; Phil.

iv. 8, 9; 1 Pet. iii. 4, 5, 6; 1 Thess. i. 6, and ii. 14; Heb. xiii. 7; James v. 10, 11; 3 John 11.

Which of their examples are obligatory, may be thus resolved, by distinguis.h.i.+ng of their actions.

1. Some were sinful; written for our caution and admonition, not for our imitation: as 1 Cor. x. 5, 6, 10, 12. That neither the just be lifted up into pride by security, nor the unjust be hardened against the medicine through despair. See the fourth rule following.

2. Some were heroical; done by singular instinct and instigation of the Spirit of G.o.d; as divers acts may be presumed to be, (though we read not the instinct clearly recorded:) as, Elias's calling for fire from heaven, 2 Kings i. 10; which the very apostles might not imitate, not having his spirit, Luke ix. 54, 55; Phinehas's killing the adulterer and adulteress, Numb. xxv. 7, 8; Samson's avenging himself upon his enemies by his own death, Judges xvi. 30, of which, saith Bernard, if it be defended not to have been his sin, it is undoubtedly to be believed he had private counsel, viz. from G.o.d, for his fact; David's fighting with Goliath of Gath the giant, hand to hand, 1 Sam. xvii. 32, &c., which is no warrant for private duels and quarrels. Such heroic acts are not imitable but by men furnished with like heroic spirit, and instinct divine.

3. Some were by special calling, and singular extraordinary dispensation: as Abraham's call to leave his own country for pilgrimage in Canaan, Gen. xii. 1, 4, which is no warrant for popish pilgrimages to the holy land, &c.; Abraham's attempts, upon G.o.d's special trying commands, to kill and sacrifice his son, Gen. xxii. 10, no warrant for parents to kill or sacrifice their children; the Israelites borrowing of, and robbing the Egyptians, Exod. xii. 35, no warrant for cozenage, stealing, or for borrowing with intent not to pay again: compare Rom.

xiii. 8; 1 Thess. iv. 6; Psal. x.x.xvii. 21; the Israelites taking usury of the Canaanitish strangers, (who were destined to ruin both in their states and persons, Deut. xx. 15-17,) Deut. xxiii. 20, which justifies neither their nor our taking usury of our brethren, Lev. xxv. 36, 37; Deut. xxiii. 19, 20; Neh. v. 7, 10; Psal. xv. 5; Prov. xxviii. 8; Ezek.

xviii. 8, 13, 17, and xxii. 12; John Baptist's living in the desert, Mat. iii., no protection for popish hermitage, or proof that it is a state of greater perfection, &c.