As for the head, let it be kept for the most part without motion; for there are very few turns of the head in the worship of prayer that can be accounted decent. And many persons have exposed themselves to ridicule, by tossings and shakings of the head, and nodding while they have been offering the solemn sacrifice of prayer to God. Though it must be allowed that in cases of great humiliation, the hanging down of the head is no improper method to express that temper of mind. So the praying publican in the text aforecited: So the Jews in the time of Ezra, in a full congregation bowed their heads, and worshipped the Lord, with their faces toward the ground; Neh. viii. 6. But in our expressions of hope and joy, it is natural to lift up the head, while we believe that our redemption draws nigh; as in Luke xxi. 28. I might also mention the apostle's advice, that he that prays ought to have his head uncovered, lest he dishonour his head; 1 Cor. xi. 4. In the face, the God of nature hath written various indications of the temper of the mind; and especially when it is moved by any warm affection. In divine worship, the whole visage should be composed to gravity and solemnity, to express a holy awe and reverence of the majesty of God, and the high importance of the work wherein we are engaged. In confession of sin, while we express the sorrows of our souls, melancholy will appear in our countenances; the dejection of the mind may be read there, and according to the language of scripture, shame and confusion will cover our faces. The humble sinner blushes before God at the remembrance of his guilt; Jer. li. 51. Ezra ix. 6. Fervency of spirit in our petitions, and holy joy when we give thanks to our God for his mercies, and rejoice in our highest hope, will be discovered by very agreeable and pleasing traces in the features and countenance.

But here let us take heed that we do not expose ourselves to the censure of our Saviour, who reproved the pharisees for disfiguring their faces all that day which they set apart for secret fasting and prayer; Matt. vi. 16. While we are engaged in the very duty, some decent appearances of the devotion of the mind in the countenance, are very natural and proper, and are not here forbidden by our Lord; but at the same time it is best that those discoveries or characters of the countenance should fall below, and stay behind the inward affections of the mind, rather than rise too high, or than go before. The devotion of our hearts should be warmer and stronger than that of our faces : And we should have a care of all irregular and disagreeable distortions of the face; all those affected grimaces, and wringing of the countenance, as it were to squeeze out our words or our tears, which sometimes may tempt our fellow-worshippers to disgust when they behold us; as well as on the other hand avoid yawning, and an air of listlessness and drowsy gestures, which discover the sloth of the mind. It is a terrible word spoken by Jeremy in another case, Jer. xlviii. 10. Cursed is he that doth the work of the Lord negligently.

To lift up the eyes to heaven is a very natural posture of prayer, and therefore the psalmist so often mentions it, Psalm cxxi. 1. and cxxiii. 1. and cxli. 8. Though sometimes under great dejection of spirit and concern for sin, it is very decent with the publican to look down, as it were upon the ground, as being unworthy to lift up our eyes to heaven where God dwells; Luke xviii. 13. But above all, a roving eye, that takes notice of every thing, ought to be avoided in prayer; for though it may be possible for a person that prays to keep his thoughts composed whilst his eyes thus wander, (which at the same time seems very difficult) yet spectators will be ready to judge that our hearts are given to wander as much as our eyes are, and they will suspect that the life and

spirit of devotion is absent. Upon this account, some persons have found it most agreeable to keep the eyes always closed in prayer, lest by the objects that occur to their sight, the chain of their thoughts should be broken, or their hearts led away from God by their senses: Nor can I think it improper to shut that door of the senses, and exclude the world while we are conversing with God. But in this and other directions I would always excuse such persons who lie under any natural weaknesses, and must use those methods that make the work of prayer most easy to them.

The lifting up of the hands, sometimes folded together, or sometimes apart, is a very natural expression of our seeking help from God, who dwells above; Psalm xxviii. 2. and cxxxiv. 2. The elevation of the eyes and the hands is so much the dictate of nature in all acts of worship wherein we address God, that the heathens themselves frequently practised it, as we have an account in their several writers, as well as we find it mentioned as the practice of the saints in the holy scripture. And as the elevation of the hands to heaven is a very natural gesture when a person prays for himself; so when a superior prays for a blessing to descend upon a person of an inferior character, it is very natural to lay his hand upon the head of the person for whom he prays. This we find practised from the beginning of the world, and the practice descends throughout all ages. It is true indeed, this gesture, the imposition of hands, was used by the prophets and apostles, when they pronounced authoritative and divine blessings upon men, and communicated miraculous gifts. But I esteem it not so much a peculiar rite belonging to the prophetical benediction, as it is a natural expression of a desire of the divine blessing from a father to a son, from an elder person to one that is younger, from a minister to other christians, especially those that are babes in Christ; and therefore when a person is set apart and devoted to God in any solemn office, whilst prayers are made for a divine blessing to descend upon him, imposition of hands seems to be a gesture of nature; and considered in itself, I cannot think it either unlawful or necessary. With regard to other parts of the body, there is little need of any directions. Calmness and quietness, and an uniformity of posture, seem so be more decent. Almost all motions are disagreeable, especially such as carry with them any sound or noise; for hereby the worship is rather disturbed than promoted, and some persons by such actions have seemed as though they beat time to the music of their own sentences. In secret devotion indeed, sighs, and groans, and weeping may be very well allowed, where we give vent to our warmest passions, and our whole nature and frame is moved with devout affections of the mind. But in public these things should be less indulged, unless in such extraordinary seasons, when all the assembly may be effectually convinced they arise deep from the heart. If we indulge ourselves in various motions or noise made by the hands or feet, or any other parts, it will tempt others to think that our minds are not very intensely engaged, or at least it will appear so familiar and irreverent, as we would not willingly be guilty of in the presence of our superiors here on earth.

Of family prayer.-Since it is so necessary for the person that speaks in prayer to abstain from noisy motions, I hope all that join with him will understand that it is very unseemly for them to disturb the worship with motion and noise. How indecent is it at family prayer for persons to spend a good part of the time in settling themselves upon their knees, adjusting their dress, moving their chairs, saluting those that pass by and come in after the worship is begun? How unbecoming is it to stir and rise,

while the two or three last sentences are spoken, as though devotion were so unpleasant and tedious a thing, that they longed to have it over? How often is it found that the knee is the only part that pays external reverence to God, while all the other parts of the body are composed to laziness, ease, and negligence? Some there are that seldom come in till the prayer is begun, and then there is a bustle and disturbance made for their accommodation. To prevent some of these irregularities, I would persuade him that prays, not to begin till all that design to join in the family worship are present, and that even before the chapter is read; for I would not have the word of God used in a family for no other purpose than the tolling of a bell at church, to tell that the people are coming in to prayers.

Of grace before and after meat.-Since I have spoken so particularly about familyprayer, I would insert a word or two concerning another part of social worship in a family, and that is, giving thanks before and after meat. Herein we ought to have a due regard to the occasion, and the persons present; the neglect of which hath been attended with indecencies and indiscretions.-Some have used themselves to mutter a few words with so low a voice, as though by some secret charm they were to consecrate the food alone, and there was no need of the rest to join with them in the petitions. Others have broke out into so violent a sound, as though they were bound to make a thousand people hear them.-Some perform this part of worship with so slight and familiar an air, as though they had no sense of the great God to whom they speak: Others have put on an unnatural solemnity, and changed their natural voice into so different and aukward a tone, not without some distortions of countenance, that have tempted strangers to ridicule.

It is the custom of some, to hurry over a single sentence or two, and they have done, before half the company are prepared to lift up a thought to heaven. And some have been just heard to bespeak a blessing on the church and the king, but seem to have forgot they were asking God to bless their food, or giving thanks to the food they have received. Others again have given themselves a loose into a long prayer, and among a multitude of other petitions, have not had one that related to the table before them.

The general rules of prudence, together with a due observation of the custom of the place where we live, would correct all these disorders, and teach us that a few sentences suited to the occasion, spoken with an audible and proper voice, are sufficient for this purpose, especially if any strangers are present. If we are abroad in mixed company, many times it is best for each person to lift up a petition to God in secret for himself; yet in a religious family, or where all the company are of a piece, and no other circumstance forbids it, I cannot disapprove of a pious soul sometimes breathing out a few more devout expressions than are just necessary to give thanks for the food we receive; nor is it improper to join any other present occurrence of providence, together with the table worship. Here I would also beg leave to add this, that when a person is eating alone, I do not see any necessity of rising always from his seat, to recommend his food to the blessing of God, which may be done in any posture of body with a short ejaculation : Yet when he eats in company, I am of opinion that the present custom of standing up is more decent and honourable than of sitting down, just before we give thanks, which was too much practised in the former age.

Thus I have delivered my sentiments concerning the gestures proper for prayer. And I hope they will appear useful and proper to maintain the dignity of the worship, and to

pay honour to God with our bodies, as well as our souls. As we must not make ourselves mere statues and lifeless engines of prayer, so neither must we, out of pretence of spirituality, neglect all decencies. Our forms of religion are not numerous nor gaudy as the jewish rites, nor theatrical gestures, or superstitious fopperies, like the papists; we have no need to be masters of ceremonies, in order to worship God aright, if we will but attend to the simplicity of manners which nature dictates, and the precepts and examples of the gospel confirm.

Remark. Though the gestures that belong to preaching are very different from those of prayer, yet most of the rules that are prescribed for the expression, and the voice in prayer, may be usefully applied also to preaching; but this difference is to be observed, that in the work of preaching, the same restraints are not always necessary, and especially in applying truth warmly to the conscience; for then we speak to men in the name and authority of God, and we may indulge a greater freedom and brightness of language, more lively motions, and bolder efforts of zeal and outward fervour; but in prayer, where, in the name of sinful creatures, we address the great and holy God, every thing that belongs to us must be composed to an appearance of humility..

SECTION VIII.

GENERAL DIRECTIONS ABOUT THE GIFT OF PRAYER.

THUS have I finished what I designed upon the gift of prayer, with regard to the matter, the method, the expression, the voice, and the gesture. I shall conclude this chapter with these five general directions:

I. Keep the middle way between a nice and laborious attendance to all the rules I have given, and a careless neglect of them. As every rule seems to carry its own reason with it, so it is proper that there should be some regard had to it, when occasions for the practice occur. For I have endeavoured to say nothing on this subject, but what might some way or other be useful towards the attainment of an agreeable gift of prayer, and the decent exercise of that gift. The multiplicity of our wants, the unfaithfulnessof our memories, the dulness and slowness of our apprehensions, the common wanderings of our thoughts, and the coldness of our affections, will require our best care for the remedy of them.

Yet, on the other hand, I would not have you confine yourselves too precisely to all these forms in matter, method, expression, voice, and gesture, upon every occasion, lest you feel yourselves thereby under some restraint, and prevent your souls of that divine liberty, with which upon special occasions the Spirit of God blesses his own people in the performance of this duty. When the heart is full of good matter, the tongue will sometimes be as the pen of a ready writer; Psalm lxv. 1. Such a fixedness and fulness of thought, such a fervour of pious affections, will sometimes produce so glorious a fluency and variety of pertinent and moving expressions, and all in so just a method, as makes it appear the man is carried beyond himself, and would be straitened and cramped by a careful attendance to rules. See then that the graces of prayer are at work in your souls with power; let this be your first and highest care; and by a sweet influence this will lead you to a natural and easy performance of this duty, according to most of the particular rules I have given, even without a nice and exact

attendance to them. So without attendance to the rules of art, a man may sometimes, in a very musical humour, strike out some inimitable graces and flourishes, and charm all that hear him.

II. Among ministers, and among your fellow-christians, observe those that have the most edifying gifts, and with regard to the matter, method, expression, voice, and gesture, endeavour to imitate them who are more universally approved of, and the exercise of whose talents are most abundantly blessed, to excite and maintain the devotion of all their fellow-worshippers. And at the same time also take notice of all the irregularities and indecencies that any persons are guilty of in this worship, in order to avoid them when you pray.

III. Use all proper means to obtain a manly presence of mind, and holy courage, in religious performances. Though excess of bashfulness be a natural infirmity, yet if indulged in such affairs, it may become very culpable. There have been many useful gifts buried in silence, through a sinful bashfulness in the person endowed with them: And generally all persons, when they first begin to pray in public, feel something of this weakness, for want of a due presence of mind; and it hath had different effects. Some persons have lost that due calmness and temper which should govern their expressions; and have been driven on to the end of their prayer, like a school-boy hurrying his lesson over, or a larum set a running, that could nor stop till it was quite down. Others have hesitated at every sentence, and, it may be, felt a stop in their speech, that they could utter no more. Others again, whose minds have been well furnished and prepared, have lost their own scheme of thoughts, and made poor work at first, through mere bashfulness.

I grant, that courage and a degree of assurance is a natural talent; but it may also, in a great measure, be acquired by the use of proper means. I will here mention a few of them: 1. Get above the shame of appearing religious, that you may be dead to the reproaches of a wicked world, and despise the jests and scandal that are cast upon strict godliness. 2. Make religious conversation your practice and delight. If you are but inured to speak to men concerning the things of God without blushing, you will be enabled to speak to God in the presence of men with holy confidence. 3. Labour to attain this gift of prayer in a tolerable degree, and exercise it often in secret for some considerable time before you begin in public. 4. Take heed that your heart be always well prepared, and let the matter of your prayer be well premeditated when you make your first public attempts of it. 5. Strive to maintain upon your soul a much greater awe of the majesty of that God to whom you speak, than of the opinions of those fellow-creatures with whom you worship; that so you may, as it were, forget you are in the company of of men, while you address the Most High God. Chide your heart into courage, when you find it shy and sinking, and say, Dare I speak to the great and dreadful God, and shall I be afraid of man?

Now in order to practise this advice well, the next shall be akin to it. 6. Be not too tender of your own reputation in these externals of religion. This softness of spirit, which we call bashfulness, has often a great deal of fondness for self mingled with it. When we are to speak in public, this enfeebles the mind, throws us into a hurry, and makes us perform much worse than we do in secret. When we are satisfied, therefore, that we are engaged in present duty to God, let us maintain a noble negligence of the censures of men, and speak with the same courage as though none but God were present.