Chapter 1
SECT. 1. The Context cleared.
In this excellent sermon of our precious Savior in the Mount, we have both the gospel clearly propounded, and the law solidly expounded: The corrupt and carnal Pharisees had degraded God's holy law from its spiritual extent and regiment by their low and literal glosses, but our Savior restores it to its dignity and authority over hearts and consciences.
In this chapter, the best preacher that ever opened his mouth, does admirably explain the adjuncts, offices, and exercises of true piety: which are principally three, alms, prayer and fasting; to verse 19.
Particularly, concerning the duty of prayer, there were two material destructive faults which the Scribes and Pharisees were guilty of; in that sweet and solemn ordinance: Those were, 1. Hypocrisy, 2. Battology, or vain-babbling. Jesus Christ rebukes and rectifies both.
1. They were wont to perform their private devotions, in public places, merely for vainglory, to be seen of men, as in the Synagogues, or in the streets: verse 5. Now for the disciples' practice in this case, he commands them to withdraw themselves out of the view of men, into some solitary place, and there perform that duty, where they are least exposed to the danger of ostentation: verse 6.
2. Another fault that our Redeemer rebukes in the duty of prayer is, vain repetitions. And though he only mention it here as the heathens' fault, verse 7, yet certainly the Scribes and Pharisees might also be guilty of it, for they are censured for their long prayers (Matthew 23:14). Yet upon different accounts. Here the heathens use vain repetitions that they may move God: There the Scribes and Pharisees make long prayers that they may deceive men, and devour widows' houses. This text says, They think they shall be heard for their much speaking; just as Baal's priests (1 Kings 18:26). They called on the name of Baal from morning even till noon, saying, O Baal hear us; they leapt upon the altar, and cried aloud, and cut themselves, with knives and lances, till the blood gushed out upon them. No doubt this was done to move their cruel god (or rather stupid block) to some pity and compassion: Just as the frantic Papists do at this day in their self-tormenting penances: But our God who is the searcher of hearts, delights more in ardent affections, than in either extension of the voice, or multiplication of words, or excruciating afflictions of the outward man: Therefore our Savior tells us, that when we pray, we come not to inform God of any thing he is ignorant of, verse 8. Your Father knows what things you have need of before you ask him: But we pray that our own hearts may be affected, and that we may have the condition of acceptance: And for the rectifying of this abuse of vain babbling in prayer, Christ propounds and presents to us an exact draught and compendious platform of prayer, in that which is commonly called, The Lord's Prayer: not as though men should say only those words and no more; for then the Apostles had failed in praying in other terms, but that this might be a directory for prayer. So that every thing we ask, should be reducible to some of those heads mentioned in this perfect platform: So that, as Cyprian says, To pray otherwise than he has taught (either as to the manner, or substance of the matter) it is not only ignorance but an offense: and indeed we cannot expect to be heard except we ask, as well according to Christ's mind as in his name. But this is not the subject I have chosen to insist upon. That which falls under our present cognizance from this text, is, The modification of prayer, with respect to the circumstance of privacy, solitariness, or retirement.
The text holds forth the warrant for, and manner of carrying on the great work of Closet-Prayer; a copious subject, a precious duty.
In which are 1. The place for it, a closet. 2. The closeness of the place, door-shut. 3. The object of the worship, your Father. 4. The arguments to enforce your duty; 1. God's omniscience, he sees. 2. His munificence, will reward.
SECT. 2. The words opened.
For a more distinct opening of the words according to the parts before-mentioned, consider:
1. What is meant by a closet, here. Some understand and interpret it, not literally but mystically, making an allegory of it, as though it did import [interiorem cordis recessum] the inner recesses or motions of the heart, but though that be a truth and duty, That we must pray in the closet of the heart; yet, I humbly conceive, that is not the proper meaning of this place: for we need not interpret this plain word in such a borrowed sense; since multitudes of Scriptures are so express, for worshipping God with the heart. Besides, that is not suitable to the scope of the place, which opposes self-retirement to the Pharisaical modes of devotion: The word then is to be literally taken, and in general imports any secret place where a thing is laid up: particularly, it signifies a safe, or cupboard, to lay victuals in; or a locked chest, wherein a treasure is usually reserved: or it is taken (as indeed here and often elsewhere) for a close or secret chamber, a withdrawing-room, retiring-place, where a person is not seen or heard, nor yet is disturbed in his devotions by any noise or commotion: a secret conclave or locked parlor, where no company is to come.
2. Shut your door: this word imports yet a further degree of secrecy: that is to say, That you may make yourself to be less observed, shut yourself in a room; let none come at you to disturb you in your conversings with God, bar the door, and make it fast: yea let none over-hear you in your retired devotions. For, observe it, in true Closet-Prayer there should be an including of the voice as well as the body: some pray so loud in their chambers that they may be heard into the streets; this is not properly Closet-Prayer, since it does not attain the end of this retirement, which is an approving the heart only to God, and avoiding all shows and occasions of hypocrisy and vainglory; for it is all one (as to this end) whether the body be seen or the voice be heard: Only remember, this is spoken of secret prayer; for it does not exclude public prayer in a congregation, where the body is seen, and voice is heard: Yet it does by a kind of Synecdoche require self-denial, singleness, and sincerity in all kind of prayer, public, private, secret, for one part or sign of uprightness in the duty is put for the whole, shutting the door, for integrity of heart in the whole management of this great affair.
3. Here's the object of Prayer: Pray to your Father: Your business is not with men, but with God; seek therefore to please and enjoy him: Nor yet are you to fetch a compass and pray to Saints and Angels, but go straight to God in the name of Christ, and be sure you look upon him as under the sweet relation of a tender Father; indeed, your Father. Oh, a sweet word, a blessed word, and such a word as we dared not have taken into our mouths; had it not been for Christ's glorious undertaking to purchase for us the adoption, and this gracious commission, and in the platform of Prayer the prescription: and for God the Father's voluntary condescension. Come then, and fear not, poor disciple of Christ, come with filial affections, and the Spirit of Adoption, and you are sure to speed: for this paternal relation imports affection, provision, condescension, and compassion. If you will be a child to him; he will be a Father to you (2 Corinthians 6:18).
4. Here are the arguments and encouragements to this duty of secret Prayer.
1. Your Father sees in secret. All's one to him whether you be in a public church, or private closet; God (whose eyes are ten thousand times brighter than the Sun) sees you in the one place, as well as in the other, and though men see you not, yet content yourselves with this: that God and your consciences are competent witnesses of your uprightness; with whom you have to do, and from whom you have your reward.
2. He will reward you openly. There are two things in this expression: 1. They shall be rewarded, 2. They shall be openly rewarded. So that men shall say, Verily there is a reward for the righteous, verily he is a God that judges in the earth (Psalm 58:11). The Scribes and Pharisees do all their works to be seen of men, and of men they have that sorry reward: you do yours in the sight of God, and from him you shall receive your abundant and eternal recompense. Though men see you not, fear not, you shall be seen and accepted by him that searches hearts, and knows the mind of his spirit: But of these, more soon.
The sum and design of the text is this. You, my disciple, see the plausible practices of your hypocritical Pharisees, to gain credit and applause; they perform their private duties in public places, as markets and synagogues, that they may pass among men for eminent saints; and they are generally so esteemed; that's their reward. But you that have given up your name to me, in the profession of my name, take my counsel for regulating this sweet duty of secret Prayer: Let none see what you go about, steal time from all observers, withdraw yourself into some closet or private place; and when you have made all fast, do you set yourself in the presence of God, approve your heart to him, lay open your bosom before him, tell him all your grievances; and though no creature is privy to your secret groans, yet be sure that all your desires are before God, and your groaning is not hid from him, and he takes notice of your tears; and reserves them in a bottle by him, to be rewarded in a visible manner in a seasonable time, your labor is not in vain, your work is with the Lord, and your reward with your God.
Section 3. Doctrines raised, and cleared.
There are many doctrines that lie couched in the words, I shall but hint them, and pitch upon one:
1. Prayer is a choice part of religion; it's a piece of natural worship; though the right ordering of it is by institution, yet it's a main part of religion. Therefore often put in Scripture for the whole service of God: He that calls on the name of the Lord shall be saved (Romans 10:13). A prayerless soul, is graceless.
2. Prayer is a duty much abused: There's scarce anything so much perverted and corrupted as this choice duty, by formality, hypocrisy, superstition, base and by-ends, as is clear by these Pharisees many ways, and their younger brethren the Papists at this day, Masses, Dirges, Invocation of Saints, etc.
3. There are several sorts of Prayer: Both as to the kinds, modes, and circumstances. The Apostle distinguishes of Supplications, Prayers, Intercessions, and giving of Thanks (1 Timothy 2:1). There's also Public Prayer, Family Prayer, and Closet Prayer. Now a Christian must pray with all prayer and supplication (Ephesians 6:18). The last, is here insisted on.
4. A Christian must do nothing for praise or applause, especially in matters of religion: It is a base prostituting the highest things of God, to our beastly lusts. It is to feed a humor, and damn the soul with that which should save it. Let no Christians, (as the Pharisees here,) make Prayer truckle to their credit (Philippians 2:3). Let nothing be done through strife or vainglory.
5. There are set and stated times of Prayer: This is hinted in this word, When, when you pray. A time there must be for it, though the point of time is not determined, yet a time must be set apart for the duty, every day; a Christian must choose out the fittest time for the duty, by the due use of his liberty and discretion.
6. Circumstances are of great use in all our actions: The streets are proper places to walk, talk, buy and sell in, but not so fit for Prayer; the church is a fit place for public devotion, not so for a solemn performance of the duty of secret Prayer. Although mental ejaculations are fit enough in both, yet it's not convenient to kneel down or use outward gestures of secret Prayer there.
7. Closet Prayer must be with all secrecy and solitariness: In a closet, door shut: As we must not blow a Trumpet when we give alms, so we must not hold out a flag when we go to wait on God in the duty of Prayer. It was carnal counsel the brethren of Christ gave him (John 7:4): Show yourself to the world. The reason is given in verse 5: For neither did his brethren believe in him: A sad sign of carnality!
8. God alone is the proper object of our Prayers: pray to your Father. As he is the object of our faith, so of Prayer: For he alone can help, therefore he is to be sought, none else sees our state, or can satisfy souls (Isaiah 63:16): Doubtless you are our Father, though Abraham be ignorant of us.
9. In all our addresses to God we must own God as our Father; as having adopted us in Christ: because his, therefore ours: I ascend (says Christ) to my Father and your Father (John 20:17). Indeed by nature we were children of wrath, but by grace children of his love; so that they may say, as (Isaiah 64:8): But now, O Lord, you are our Father. Oh plead and improve this relation.
10. God is omnipresent: Your Father which is in secret: the heaven of heavens cannot contain him (1 Kings 8:27). He fills all places with his immense and infinite essence: Heaven is his throne, the earth is his footstool; he is excluded from no place, included in none: for he is without all limitation, dimension, or termination.
11. God is omniscient. Your Father which sees in secret. The darkest night, or most secret closet, or most hidden thought of a reserved heart, can neither hide, or be hid from God's all-seeing eye (Hebrews 4:13). God beholds all things in Heaven and on Earth with one simple single act of his understanding; without composition, discourse, or representation of species.
12. Every believing prayer has a sure reward: He will reward you openly: Not a good word to God, or work for God, shall be lost: To him that sows righteousness, shall be a sure reward (Proverbs 11:18). And we know every right prayer is a real seed (Psalm 126:6). And it will rise in a full and plentiful crop another day.
13. The reward of secret prayer shall be open and manifest: They have already a reward and gift in secret; communion with God is an abundant recompense. In keeping your commandments there is great reward (Psalm 19:11). But this is a [praemium ante praemium] reward before the reward: the other shall be in Heaven before angels and men.
14. A Christian's reward is from God: Your Father will reward you: Not men. Scribes and Pharisees have their reward from men, from men they expect it: Saints expect their reward from God, and God gives it them: Men reward them evil for their good will, and they expect no better: If better come from men, they own it as a gratuity sent from their Father: It is a principle of religion to know and believe that God is, and that he is a rewarder of them that diligently seek him (Hebrews 11:6). And as God gives a reward, so he is the reward of his saints (Genesis 15:1). Indeed an exceeding great reward. It can admit of no hyperbole, it cannot have a sufficient emphasis: to enjoy God is a reward sufficient, in and for the service of God. These doctrines would afford large discourses, but none of these are the subject I shall insist upon.
I shall raise one from the main scope of the text, which is this.
Doctrine. That closet prayer is a Christian duty.
Secret prayer is an evangelical exercise.
Every child of God may and must perform the duty of secret prayer.
As a Christian must pray all manner of prayer, so in all places (1 Timothy 2:8). I will that men pray every where: And if every where, then in their closets: This divine incense should perfume every room, and should ascend to Heaven from chambers as well as churches: Any place now is fit for a divine oratory; God and a believing soul may meet in a corner: a saint should give himself to prayer, and dedicate his house to God; he should (as it were) consecrate every room in his house to be a place of private devotion: Abraham reared an altar to God wherever he came; so must a Christian make every place where he can get close to the duty, a place of prayer.
Mr. Mede has undertaken to prove, from (Joshua 24:26). That the Jews of old, and Christians in Gospel-times had their [Proseuchae, or] praying places, which he thus describes (as to the Jews of old:) Proseucha, says he, was a plot of ground, encompassed with a wall, or some other like mound or enclosure, and open above, much like to our courts, the use properly for prayer, as the name Proseucha imports: And these were without the cities, as synagogues were within: Of this (as he thinks) were those in (Acts 21:31). and (Luke 6:12). Where Jesus Christ is said to continue all night [〈 in non-Latin alphabet 〉], in Proseucha Dei,] in the place of prayer, or Proseucha of God. Now although I shall say little of the notion, yet I cannot see how it will prove any relative holiness of places; nor yet do I believe or find, but that the saints had other praying places, as in houses and elsewhere as occasion was offered, even in dwelling houses (Acts 12:12). But as to this duty of secret prayer, it must not be so narrowly confined, but we may go to any closet or private room where our souls may meet with God: And (as one says) we shall not fail to find that the grots and caves lie as open to the celestial influences, as the fairest and most beautiful temples.
Section 4. Instances of several in Scripture, that used closet prayer.
The doctrine needs no explanation, but confirmation: which I shall do from Scripture instances and reasons.
We have several examples of patriarchs, prophets, apostles that used this duty of solitary or secret prayer.
1. Abraham, the friend of God, and father of the faithful, conversed much with his God alone; particularly in this duty of prayer (Genesis 18:22). When the men, (that is, the created angels that seemed men) were gone towards Sodom, Abraham stood yet before the Lord, or Jehovah, that is, Jesus Christ, the Angel of the Covenant. Standing is a praying posture, therefore put for prayer, hence Abraham drew near and pleaded with God for Sodom: That was his errand to God at that time. No doubt he had used this course frequently in other cases: Hence arose that intimacy between God and Abraham: So that God talked with him, came to him; and he again discoursed familiarly with God.
2. Isaac, the son of the promise, a very contemplative man, therefore it is said (Genesis 24:63). That Isaac went out to meditate in the field at even-tide. The word signifies as well to pray as meditate, it is likely he did both in some solitary walk, where he conversed with his God. The Chaldee translates it by praying, but the Greek by exercising himself, that is, both in meditation and prayer: And truly there is a near affinity between these two sweet duties, and it is usual for a devout soul to fall out of the one into the other, in its retirements. Soliloquy in the heart helps to a colloquy with God: But here observe Isaac's oratory, which he had in the field, which he used for more privacy; There (says Pareus) he continually poured out prayers to God, and at this time more earnestly for the happy success of his servant; a singular example of piety: A place it was every way fit for prayer, especially in solitude where the senses are less drawn off from pious meditations: Some think he was returning from his devotions, and then it is worth noting, What a speedy reward of his piety, and effect of his prayers was granted: Would all young men take the like course for a wife, they might meet seasonably with a Rebekah in mercy.
3. Jacob is a famous instance of this choice exercise, few like him; he was put to flee, but they could not drive him from his God: They had their meeting-places and intercourse where none saw: particularly that remarkable time (Genesis 32:24). Jacob was left alone: And there wrestled a man with him, until the breaking of the day. It is likely Jacob had sent his household away on purpose, that he might wrestle with God alone: I shall not dispute whether Jacob had any extraordinary natural strength of body, I am sure he had abundance of spiritual strength of grace, nor shall I take notice of the Hebrews' subtle disputes concerning this man. Hosea tells us, it was an Angel, yet withal he tells us, That by his strength he had power with God (Hosea 12:3-4). Therefore this was God himself, the creating, not a created Angel, even Jesus Christ, the Angel that redeemed him from all evil, whom Malachi calls, The Angel of the Covenant (Malachi 3:1). It was God himself, Elohim, whom Jacob overcame in this stupendous [monomachia, or] conflict. But how did he thus prevail? The text says, with prayers and tears, he wept and made supplication: Now he had gotten God to a side (as it were) and none came to distract him, or to part this strong and blessed duel; he is resolved to stick to his hold, and not let God go, till he blessed him: And good Jacob came off a noble conqueror; and from that purchased the famous name of Israel: Oh unequal matches! Oh unparalleled conquest! The seemingly-adverse combatant was Jacob's only assistant, and the conquered was the invincible Jehovah, and no other seconds or spectators, but the Infinite God and Worm Jacob.
4. Moses was a choice man of God, whom the Scripture characterizes as a nonsuch (Deuteronomy 34:10). There arose not a Prophet since in Israel like to Moses, whom the Lord knew face to face: And this intimate acquaintance was obtained, maintained, and exercised by this secret conversing with God: How often do we find the Lord and his servant Moses together? And none with them, yea Moses only must come near, and the rest must worship afar off: And what business have these familiar friends one with another? Why, sometimes the Lord speaks to Moses, sometimes Moses speaks to God in secret prayer: See both together in (Exodus 32:9-11). A strange Scripture, God and Moses had been conversing with each other in the mount forty days: God tells Moses, the people had made them a molten calf, and he was angry and would consume them, and bids Moses let him alone, as though Moses had bound the hands of omnipotency: Nay then, thinks Moses, if my poor people be in this hazard since I am with God, I'll ply the throne of grace, and improve my interest for them: and then he falls close to the work, and besought the Lord his God and said— At this time he alone stood in the gap, and prevailed by his intercession to turn away God's wrath from Israel: Here was a work, and this was the fruit of secret prayer.
5. David the man after God's own heart, was a man much skilled in secret or closet meditations and prayers: Hence some of his Psalms of Prayer and Praise were first composed in caves, wildernesses, and solitary places (Psalm 142). Title, is Maschil of David; a Prayer when he was in the Cave. And this is for instruction to us, so Maschil signifies: Indeed he purposely compiles Psalm 102 as a pattern to all that may be in his case, that is solitary, As a pelican in the wilderness, an owl in the desert, or a sparrow alone upon the house top (verses 6-7). Then they are to pray as he did, and to pour out their complaint before the Lord: Indeed, upon a declaration of God's covenant, designs of mercy to David and his house; the good man went either into some private room in his own house, or into the tent before the Ark, and there set himself, first to meditate, then to pray; for he did both, as that Scripture clearly intimates (2 Samuel 7:17, 27). And oh what memorable fruits of secret prayer had David frequently? Surely he felt the sweetness of it, both in his soul and body, in his spiritual estate, and political affairs: Therefore he commends it to all (Psalm 4). Commune with your own heart upon your bed (or in your bed-chamber) and there also offer the sacrifices of righteousness, And put your trust in the Lord (verses 4-5).
Section 5. Five more Instances produced.
6. Another example from Scripture of the performance of this duty of secret prayer, is, the famous man of God Elijah, who wrought many miracles, and was mighty in prayer, for so the Apostle James testifies of him (James 5:17-18), that he could shut and open Heaven; he had (as it were) got the Key of the clouds, to open the windows of Heaven, that it might rain or not rain, according to his word. But how came he by this power? Why, certainly he had great acquaintance with his God in secret. Take one instance what his practice was (1 Kings 17:19-24). It is the memorable History of raising the widow woman's dead Son. It was a great undertaking: none but God could raise the dead, God is to be implored by earnest Prayer, no place so fit for that great duty as a closet, or some close chamber, therefore he being to deal with his God in good hard earnest about this important business, says the text, He carried him up into a loft, where he abode, and laid him upon his own bed, and then he cried to the Lord (verses 19-20). It was not the first time Elijah had there wrestled with God; if it was his lodging room, it was his praying room: And here God heard him, and wrought the miracle: what he did for Elijah, he can and will do for us, if he see fit: for Elijah was no more than a man, and subject to like passions as we are.
7. Jeremiah is a remarkable instance; he was a Prophet of the Lord, sanctified from his Mother's womb, yet he met with so many discouragements, that he has a mind to leave his people; and he wishes for a lodging-place in the wilderness, that is, some solitary retirement, that there he might take his fill of weeping; however he resolves at present, that wherever he is, he will get retired, and, he says, My soul shall weep in secret places for your pride (Jeremiah 13:17). Yet more precisely, to the business of secret prayer, see Jeremiah 15:17. He says, I sat alone because of your hand. But what did he do alone? Did he only pore and muse upon the church's sins and sufferings? No, he had something to say to his God, verse 18: Why is my pain perpetual? And God then has something to say to him by way of gracious answer, verse 19: If you return, then will I bring you again, and you shall stand before me. This is the result of his secret prayer, a restoration of him to, and his confirmation in, his office and function, and to the public exercise thereof: this is worth praying for.
8. Daniel is a famous pattern of the resolute and courageous performance of this duty, against all opposition: although he might have pleaded, (if ever any) there's a lion in the way, I shall be slain in the streets or den, for my work in my chamber; yet he feared nothing, he ventured upon a severe law, his princes' displeasure, the loss of his preferment, the rage of his competitors, and the lions' hungry stomachs, rather than he will omit or intermit his accustomed course of chamber-worship; he will endure the lions' cruelty, rather than neglect a known duty. In fact, he is so far from gratifying his proud adversaries, that he will not in the least abate his accustomed frequency, or visibility in the duty; but his windows being open toward Jerusalem, he kneeled upon his knees three times a day and prayed (Daniel 6:10). But did Daniel hold out a flag, or blow a trumpet, by setting open his windows to declare to men what he was going to do? Was not this contrary to the rule in the text? Are we here commanded to shut our door, and may Daniel open his window? Is not that all one? Surely that good man did not open his windows out of hypocrisy and vain-glory; but to show his resolution, courage and constancy, out-daring these impious impudent commands of men: he did not fear to be seen now in so plain a case. What spirit are they of, that will rather give themselves to the roaring lion, and incur the wrath of the King of Heaven, which is more terrible than a thousand hungry lions, than solemnly perform this useful duty of secret prayer: let careless souls consider this.
9. Peter, a famous apostle, shall be another instance in the case (Acts 9:40). When Tabitha or Dorcas lay dead in an upper chamber, and the widows stood weeping by her, and he was to raise her, he put them all forth, and kneeled down and prayed, and turning him to the body, said, Tabitha arise, and she opened her eyes — see here, another miracle like Elijah's, upon secret prayer. But this was upon an extraordinary case; did Peter use to pray alone? Yes, turn but to the next chapter, Acts 10:9: Peter went up upon the house-top to pray, about the sixth hour, which was about noon, another praying season; certainly he missed not morning and night for such devotion. He went to the top of the flat-roofed house, which was a private place, and equivalent to a closet; there Peter prayed, and in that prayer he fell into a trance, and in that trance he had a vision concerning the calling in of the Gentiles — a glorious mystery and transcendent mercy towards us poor outcasts, a mystery which was kept secret since the world began, hid from ages and generations. This blessed mystery — that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel — yet this transcendent design of love was manifested to a choice apostle while he was in the performance of this duty of secret prayer: this is very remarkable, and worth observation.
10. The last instance is of our blessed Saviour; our dear Lord Jesus was very conversant in this duty: Mark 1:35, in the morning, rising up a great while before day, he went out and departed into a solitary place, and there prayed. Our precious Redeemer went about doing good, and the daytime he usually spent in preaching, conferring, healing diseases, etc. And the night he spent in prayer, meditation, and such other holy exercises: he had scarce time to eat or sleep for doing his Father's work; he spent not one moment of time unprofitably in above thirty years. How early does he rise, and earnestly does he follow his business for communion with his Father, and for the work of our redemption? Indeed, Luke 6:12, he continued all night in prayer to God, that is, in a mountain, in secret prayer; and frequently elsewhere we shall find him alone, and in this work. And why was all this? Was it not principally for our sakes? For our salvation, and imitation? Yes certainly, he designed our good in all; he prayed that we might pray, and reap the profit of his prayers and purchases. Hear Cyprian sweetly: He taught us to pray not in words only but deeds; himself praying frequently, and interceding, and so demonstrating what we are to do by the witness of his own example: thus he.
Most divines hold the obligatory power of Scripture examples, in things not forbidden; especially being so laudable a practice, and implied in other Scriptures, all the former instances seem cogent arguments; but the last concerning Jesus Christ, has the force of a positive precept and command.
But there are few or none that have the face of Christians who dare deny this to be a duty; but I fear many that would go for Christians live in the ordinary neglect of it.
