But here let us take heed, that we do not ex pose ourselves to the censure of our Saviour, who reproved the Pharisees for disfiguring their faces all that day they set apart for secret fasting and prayer. Mat. 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 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, 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, Ps. 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 are 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 as lie under any natural weakness, 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. Ps. 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 Scriptures.

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 any 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 of fice, 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 unnecessary.

With regard to the other parts of the body, there is little need of any directions. Calmness and quietness, and an uniformity of posture, seem to 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 are 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 noises, 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 of 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 into prayers.

OF GRACE BEFORE AND AFTER MEAT.

SINCE I have spoken so particularly about family prayer, 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 in so violent a sound as though they were bound to make a thousand people hear them.

Some perform this part of worship with a slight and familiar 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 awkward a tone, not without some distortions of countenance, that hath tempted strangers to ridicule.