A Godly and Learned Treatise of Prayer, Chapter 21
CHAP. XXI. Of the Gesture to be used in prayer.
HItherto we have spoken of those things which in the action of Invocation are required in the soul. Now we are to speak of those things which are required in the body: For though bodily exercise being severed from the inward worship is little worth, yet being joyned with the inward it is of some moment. For where the Lord commandeth any duty or forbiddeth any sinne, there also he commandeth or forbiddeth the signes and appearances thereof; and therefore where he requireth the inward worship of the soul in prayer, as honorem facti, the honour of the deed, there also he requireth the outward of the body when it may be conveniently exercised, as honorem signi, the honour of the signe. Now our bodies and members thereof, asThe signes of worship ought outwardly to be expressed with our bodies: and the reasons why; 1. Reason. they are the instruments so also the indices and manifesters of our souls: and therefore the signes of those graces which we contein in our souls must (when they may conveniently) be expressed in the body; and that for these reasons: 1. As at the first the Lord created and afterwards redeemed both our souls and bodies, so must we worship him in both, 1. Cor. 6. 20. therefore where the worship of God may be performed in both conveniently, both must be used.
2. In the two first commandments where the2. Reason. Lord forbiddeth this outward worship which we call honorem signi to be given to any other, there he requireth that it should be performed to himself, and he is jealous thereof. And so in other places, as the yielding of outward worship to any other is condemned, Isai. 2. 9. Psal. 44. 20. and the deniall thereof commended, Dan. 3. in the three children; 1. Kings 18. 19. so the performance thereof unto God is commanded, Isai. 45. 23. Psal. 95. 1, 2, 6.3. Reason.
3. Neither is it for nothing that the holy Ghost, where mention is made of invocation, is so carefull every-where almost to speak of the voice of the mouth and gesture of the bodie. Yea, so much he seemeth to esteem the outward worship, that as the signe many times is put for the thing signified, so the voice of the mouth and gesture of the bodie are oftentimes put for invocation it self; as we shall shew in the particulars.
4. The gesture and voice do greatly serve to help4. Reason. both the attention of the mind and intention of the affections; as every mans experience can testifie. In publick prayers they are also good means to excite and stirre up one another.
In the outward worship to be performed in invocationOf the gestures which ought to be used in prayer▪. we are to consider the gesture of the body and the speech of the mouth: For neither of which can there any certain universall rule be prescribed as necessarie to be observed alwayes in private prayer. In publick prayer we are to follow the custome of the Church where we live, if it be without scandal and superstition. For as there is commanded inward unanimitie in the publick assemblies, so also outward uniformity: and to dissent from the Church in these outward things, being (as I said) free from scandal and superstition, is schismaticall.
Now the Church is to direct it self by the examples of the godly recorded in the Scriptures, and practice of the Primitive Church. First for gesture: Concerning which thus much in generall may be prescribed: 1. That it be decent and comely, according to the generall rule, 1. Cor. 14. 40. The which decencie is for the more part to be measured according to the custome of the countrey. 2. That it be correspondent to the affections and disposition of the soul, serving as to expresse so also to incite and inlarge the same, otherwise the devoutest gestures are but histrionicall, that is, hypocriticall.
The varietie of gestures mentioned in the Scriptures do shew that we are not perpetually tied to any particular as necessary in it self: but that in themselves they are indifferent and arbitrarie if not determined and prescribed by the Church. By the examples of the godly in the Scriptures admonemur Ad Simplician. l…b. 2. qu. …. Tom. 4.(saith Augustine) non esse scriptum quomodo corpus constituatur ad orandum, dummodo animus Deo praesens peragat intentionem suam: We are admonished that it is not written how the bodie is to be disposed to pray, so that the mind present with God do perform its intention. But first I will shew the varietie of gestures which have been and may be used; and then I will commend that which is most convenient to be observed usually.
The gestures to be considered in prayer are either of the whole body, or of the parts. As 1. the turning of the body towards some part of the heavens, east or west, &c. Among the Jews it was required and observed, that wheresoever they were when they prayed they turned themselves towards the temple, wherein was the ark, which was a type of Christ, in whom alone we are to come unto God. If therefore they were in the east from it, they were to turn into the west; and to pray towards the east, turning their backs towards the temple, was a fault, Ezek. 8. 16. Daniel, when the edict was given against prayer, went into his house, and his windows being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and gave thanks before his God as he did aforetime, Dan. 6. 10. And this was first intended in the building of the temple and placing of the ark there, 1. Kings 8. 29, 30, 35, 38, 44, 48. where Solomon by the spirit prayeth, that if any being absent from the temple should pray towards it, they might be heard. The ancient Christians prayed towards the east: DamasceneVide Damas. De orthod. fide, lib. 4. cap. 13. saith, Traditionem esse Apostolicam ut ad orientem conversi precemur, That it is an Apostolicall tradition that we should pray turning our selves to the east.1. Praying towards the …ast. And to that end the Churches were built east and west. In which respect we are in publick prayer to conform our selves to their practice, putting no superstition therein. But in it self the thing is indifferent which way we turn our selves; because God who is in heaven is every-where present, and heaven it self is every way alike distant from us; and Christ our Saviour, to whom we are to turn in our prayer as the Jews to the temple, is ascended into heaven, and thither are we to direct our prayers, as the Jews did to the temple.
2. Standing: For that is a token both of reverenceA Standing. and of service: as 2. Kings 5. 25. 1. Sam. 16. 21, 22. 1. Kings 10. 8. Job 29. 8. Dan. 1. 4. Psal. 135. 2. and 134. 2. This gesture is used by Abraham, Gen. 18. 22, 23. & 19. 27. by Jehoshaphat, 2. Chron. 20. 5. by the Publicane, Luke 18. 13. by Stephen, Acts 7. 59. approved by our Saviour Christ, Mark 11. 25. When ye stand praying; and practiced by him, John 11. 41.
3. Kneeling: Which is a fit gesture to signifie3. Kneeling. our humilitie and earnestnesse also in prayer, and is warranted both by the word of God, as Psal. 95. 6.Conferre 1. Kings 8. 22. with v. 54. and 2. Chron. 6. 12, 13. Isai. 45. 23. insomuch that sometime it is put for prayer, Ephes. 3. 14. and by the practice of the godly, as of Solomon, 2. Chron. 6. 12, 13. Daniel, chap. 6. 10. Ezra, chap. 9. 5. Stephen, Acts 7. 60. Peter, Acts 9. 40. Paul, Acts 20. 36. and finally by the example of all examples, Christ himself, Luke 22. 41. Which serveth to confute certain hereticks calledDamasc. De haeres. Agnoetae, who alwayes stood in prayer, holding it unlawfull to kneel.
4. Prostration, or falling on the ground, or falling4. Prostr ation. on the face: A gesture of the greatest humiliation, but not in use among us, or in these parts of the world: but used by Moses and Aaron, Num. 16. 22. and 20. 6. by Joshua, chap. 5. 14. by Ezekiel, chap. 9. 8, 11, 13. and by our Saviour Christ, Matth. 26. 39.
5. Sitting: Which though among us it do not5. Sitting. seem a fit gesture in publick prayer, yet privately it hath been and may be used. Examples: of David, 2. Sam. 7. 18. of Elias, 1. Kings 19. 4. and when he put his face between his knees praying earnestly for rain, Jam. 5. 18. he prayed sitting as Augustine saith;Ad Simplic. lib. 2. quaest. 4. Sedens oravit Elias quando pluviam orando impetravit, Elias prayed sitting when by prayer he obteined rain.
6. Lying in bed: So David, Psal. 6. 6. and Hezekiah,6. Lying in bed. Isai. 38. 2. and is usually practiced by the faithfull not onelyonly in their sicknesse but at other times.
7. Walking, riding, journeying, Gen. 24. 12, 36.7. Walking, riding, &c. Jehoshaphat in his chariot, 2. Chron. 18. 31.
The gesture of the parts.
First, the uncovering of the head in men, whichOf the gesture of the severall parts: among us is an usuall signe of reverence. In the female sex it is otherwise; in which the covering of1. The uncovering of the head in men. their head and face is noted in the Scriptures to have been a token of subjection, 1. Cor. 11. 4, 7. But in men it is a fit gesture to beto…en their reverence, being the uncovering and so … of the highest and chiefest part; and by some is … depositio magnificentiae, the laying aside of magnificence: as we see in the foure and twenty elders, Apoc. 4. 10. which fell down and cast their crowns before the throne.
2. Of the eyes; as the lifting up or casting down2. Of the eyes. of them. The former is most usuall, betokening the lifting up of our hearts unto God, and our faith in expecting help from him; and is sometime put for prayer it self, Psal. 123. 1, 2. VntoUnto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants, &c. Psal. 141. 8. But mine eyes are unto thee, O God the Lord, in thee is my trust, Psal. 25. 15. 2. Chron. 20. 12. To omit other examples, Christ himself is ofen noted in the Gospel to have lift up his eyes to heaven when he called upon God: as Matth. 14. 19. John 11. 41. and 17. 1.
The casting down of the eyes is a note of great dejection and humiliation, whereby we being confounded in our selves, as knowing our selves unworthy to look up unto heaven, do cast down our eyes on the earth. Example, the Publicane, Luke 18.
3. Of the hands.3. Of the hands.
As …. the Lifting up & stretching forth of the hands: A gesture fit to expresse our humilitie, our earnest affection, as being the gesture of suppliants and earnest suiters; as also to testifie our faith and hope, and to signifie the lifting up of our souls. And it is a gesture of such moment that it also is put for prayer, Exod. 9. 33. Psal. 28. 2. and 44. 20. and 63. 4. and 88. 9. Isai. 1. 15. Examples, in Moses, Exod. 9. 29, 33. and 17. 11. David, Psal. 141. 2. and 143. 6. Solomon, 1. Kings 8. 22, 54. It is commanded Psal. 134. 2. Lam. 2. 19. and 3. 41.
The other gesture of the hands is the Knocking of the breast: Which is most fit in deprecation; for thereby is signified both our acknowledgement of guilt, and an earnest desire of pardon; as Luke 18. 13. and 23. 48.
Thus have you heard the several gestures: Among which I would commend unto you as fit most usually and ordinarily to be observed, uncovering of the head in men, standing, or rather (if we may conveniently) kneeling, lifting up of the hands and of the eyes to heaven. For whereas in the soul are required faith, humilitie, reverence, and ardour of affection, which we are to expresse in the bodily gestures, whereby we give God honorem signi, the honour of the signe; these gestures are most fit to expresse these inward graces. For the uncovering of the head signifieth reverence and humility; which also are more expressed by kneeling: Faith and hope is represented in the lifting up of the eyes & hands; in which also, as in kneeling, the ardour of affection is expressed.
But here our greatest care must be (because it is easie to observe these outward gestures) to give God in truth the inward worship of the soul as well as the outward of the body, which without the other is hypocriticall: And therefore as we uncover our heads, so to lay aside all opinion and conceit of our own worthinesse, and with all reverence to set our selves in the presence of God; and as we kneel outwardly, so to bow the knees of our hearts and to humble our souls before the Lord; and with our eyes and hands, to lift up our souls unto God who is in the heavens. And withall we must be carefull to lift up pure and innocent hands to God, 1. Tim. 2. 8. For if our hands be stained with sinne or polluted with bloud, the Lord will not heare, Isai. 1. 15. Quid manuum in oratione vult extensio? Chrysost. Hom ad pop. 79. T. 4. pag. 643. F.Hae multis sceleribus ministerium exhibent, & propterea jubemur eas extollere, ut orationis ministerium sit eis vinculum nequitiae & à malitiaseparatio; ut cùm rapturus vel oppressurus vel alterum sis percussurus, recorderis quòd has ad Deum pro patronis emissurus es, & per has illud spirituale sacrificium offerre debeas, nec illas confundere, nec actionis pravae ministerio fiduci à privare. Eas igitur emunda per eleemosynam, per misericordiam, per indigentiam tutelam, & ità eas offer ad orationem: that is, What meaneth the stretching out of the hands in prayer? These offer their service to much wickednesse; and therefore we are commanded to lift them up, that their ministery in prayer may be unto them a bond to tie them from wickednesse and a separation from maliciousnesse: That when thou art about to use rapine or oppression, or to strike another, thou mayest remember that thou must lift up these hands to God for thy patrones and benefactours, and that with them thou must offer unto God a spirituall sacrifice, and therefore oughtest not to confound or disable them, nor spoil them of their confidence by making them instruments in an evil action. Cleanse them therefore by a…ms, by mercy, and defense of the needy, and so offer and lift them up in prayer.