We all look for the Glorification, not SER M. only of our Souls, but Bodies, in the VII. Life to come. Now a Reward fuppofeth a Work. It is meet and right therefore, that we should worship and glorify God in this Life, with the Body as well as the Soul, if fo be we expect that God fhould glorify both our Bodies and Souls in another. The outward Worship, without the inward, is dead; and again, the inward, without the outward, is not complete; even as the Glorification of the Soul, feparate from the Body, is not, nor fhall be, confummate, till the Body be again raised, and reunited to it.

Indeed, they who derogate fo much from bodily Worship in the Service of the true God, do by Confequence render Idolatry a Sin far lefs heinous in Degree than it is. For the Sin of Idolatry confifts, we know, in our communicating that Honour to a Creature, which is due unto the Creator alone. And therefore, in the fame Proportion as external Worship is due to the CreaO 3

tor,

SERM. tor, will the Grievousness and Guilt of VII. that Sin be, by which we transfer that

Worship from the Creator to the Creature; for it cannot be denied, but that Part of the Sin of Idolatry confifts even in the outward Worship given to an Idol. And therefore, if outward Wor ship be not infifted on with any Stricness now under the Gospel, as a Debt due to God, neither will the paying it to Idols be in any high Degree culpable.

Thus does the Confideration of outward Worship, as it refpects God, the Object of it, afford us one powerful Motive to a compofed and folemn Behaviour in the publick Service of the Church. Let us fee, what Force it will have, as it relates to our felves. Or as it is,

II. An Help and Affiftance, towards promoting the fpiritual Worfhip of our Souls.

There is fo close a Connexion between the Mind and its Organs, that they act,

as

it were, by Confent; and the Motions SERM of the one do commonly, and in fome VII. Degree, pass into the other. And this natural Sympathy fhews it self no where more remarkably than in Acts of Devotion. When the Mind is warmed with heavenly Thoughts, and wrought up into fome Degrees of holy Ecstasy, it ftays not there, but communicates these Impreffions to the Body; and excites those several Actions without, that carry a Refemblance to what is done within.

On the other Side, devout Poftures of Body, when perceiv'd and attended to by him that ufes them, do as certainly pass onward, and impart their Force to the Mind alfo: Raifing there those several Paffions and Emotions, to which the outward A&t is naturally conjoined. 'Tis true, the Rise of all is originally from within; there the Springs of Action first begin to play; and from thence Orders are sent out to the Body, what Motions fhall arife. But then, after that, this Engine, thus 0 4 moved,

SERM. moved, acts backward upon its first VII. Principle, the Soul; returns the Force, that was lent it from thence, with Intereft; and improves that Spark of holy Fire, which first sprung up there, into a great and mighty Flame.

External Worship then becomes this way a just and reasonable Duty, inaf much as it is naturally fitted to excite like inward Acts of Devotion; and be ing it felf perceived, does, in a Way not perceived by those who yet feel the Effects of it, work upon the most hidden Powers of the Mind. And it is very well it does fo: For the Mind of Man is in the Duties of Religion fo little Mistress of ftri&t Attention, so unable to fix it self fteddily even on God, its beft and worthieft Object, that it cannot have too many Affistances from without, in order to it. As therefore God hath fo tempered the Body toge I Cor. xther in all its Members, that the Eye cannot fay unto the Hand, I have no need of thee; nor the Head again unto the Feet, I have no need of you: So has he alfo tempered

21.

tempered the whole Frame of Man in SERM, fuch a Manner, as that the Parts of it VII. may mutually support each other. Nor can the Soul, in its moft fpiritual and fublime Acts, those of Devotion, reject the Body, as useless and unassisting. Nay much more (as St. Paul con- 1 Cor. xã. tinues his Reasoning) that Part, which 22. feems to be more feeble, is necessary.

We usually blame the Body to an high Degree, as the great Clog and Hindrance of the Soul; the Obftructer of its free and natural Motions, the Of ferer of impious, of filthy, of vain Images, The Solicitor to every evil Act, all that defiles the Man. And this is generally what may be faid of it, with a great deal of Juftice. For it is all this, and it does all this in a thoufand several Inftances. But in the Cafe of Devotion now before us, Things may be far otherwise managed, and the Body rendered fo useful and serviceable to the Soul in this Duty, as to make amends (as it were) for the ObAtructions it gives it in the Performance

of