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than it is. For the sin of idolatry consists, we know, in our communicating that honour to a creature, which is due unto the Creator alone. And therefore, in the same proportion as external worship is due to the Creator, will the grievousness and guilt of 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 consists even in the outward worship given to an idol. And therefore, if outward worship be not insisted on with any strictness 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 consideration of outward worship, as it respects God, the object of it, afford us one powerful motive to a composed and solemn behaviour in the public service of the church. Let us see what force it will have, as it relates to ourselves; or as it is,

II. Secondly, an help and assistance, towards promoting the spiritual worship of our souls.

There is so close a connexion between the mind and its organs, that they act, as it were, by consent; and the motions of the one do commonly, and in some degree, pass into the other. And this natural sympathy shews itself no where more remarkably than in acts of devotion. When the mind is warmed with heavenly thoughts, and wrought up into some degrees of holy ecstasy, it stays not there, but communicates these impressions to the body; and excites those several actions without that carry a resemblance to what is done within.

On the other side, devout postures of body, when perceived and attended to by him that uses them, do as certainly pass onward and impart their force to the mind also; raising there those several passions and emotions, to which the outward act 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 shall arise. But then, after that, this engine thus moved, acts

backward upon its first principle, the soul; returns the force, that was lent it from thence, with interest; 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, inasmuch as it is naturally fitted to excite like inward acts of devotion; and being itself 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 so: for the mind of man is in the duties of religion so little mistress of strict attention, so unable to fix itself steadily even on God, its best and worthiest object, that it cannot have too many assistances from without, in order to it. As therefore God hath so tempered the body together in all its members, that the eye cannot say unto the hand, I have no need of thee; nor the head again unto the feet, I have no need of you: 1 Cor. xii. 21., so has he also tempered the whole frame of man in such a manner, as that the parts of it may mutually support each other. Nor can the soul, in its most spiritual and sublime acts, those of devotion, reject the body, as useless and unassisting. Nay much more (as St. Paul continues his reasoning) that part which seems to be more feeble, is necessary. 1 Cor. xii.

22.

We usually blame the body to an high degree, as the great clog and hinderance of the soul; the obstructer of its free and natural motions, the offerer 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 said of it, with a great deal of justice. For it is all this and it does all this, in a thousand several instances. But in the case of devotion now before us, things may be far otherwise managed, and the body rendered so useful and serviceable to the soul in this duty, as to make amends (as it were) for the obstructions it gives it in the performance of many others. Here it may be made to draw equally in the yoke of duty; nay even to

give wings to the mind, which it presseth down, and overwhelms on many other occasions. Nor is the body more beholden to the soul, for the beginning of its motions, than the soul afterwards is to the body, for the increase of hers. But

III. Thirdly, we have still another way of considering outward worship, as it is a sign, by which we express to others the religious esteem and veneration that dwells in us. And we shall find, that from hence too we are highly obliged to the most solemn and devout use of it. For as in the former instances it has appeared to be an instrument of God's honour, and our own particular advantage, so here we shall find that it reaches even to the common good of our neighbour, too.

And certainly great are the advantages which the people of God, when they are met together, do mutually receive from it. The cold and remiss worshipper is, at the sight of an exemplary piety, kindled into some degrees of holy warmth; the fervent and devout in the presence of it, becomes yet more inflamed. A religious emulation rises then in the breasts of the faithful, an holy strife and desire of excelling. He that sees another composed in his behaviour throughout, and fixed down to the holy duty he is engaged in, grows ashamed of his own indifference and indecencies, his spiritual dissipations and dryness, and presently sets himself to imitate that amiable pattern, and resolves to be remarkably devout, and as much the object of other men's imitation.

But believers are not the only persons, that receive benefit by it; unbelievers too, though unwillingly, have their share. The profane scoffer, who dares encounter a single Christian, without shame or fear of reproof, has here an answer to his bold scoffs, in that still and powerful argument, which arises from the behaviour of a devout multitude, worshipping God in the beauty of holiness such an argument as will destroy all its unreasonable suspicions, and convince him of the sincerity of men's hearts towards God, by the natural unaffected

signs of it, which are shewn in his service: such as will put him in mind of the numbers of devout and good men, against which he engages; lead him on from the thought of the present congregation to those of the same kind that are spread over the face of the earth; and make him sit down and consider, whether with such a small strength (his own, and that of a few more) he can encounter so many thousands, even the united wisdom and practice of mankind. Surely, as St. Paul argues in relation to the prophesying practised in the primitive church, if all thus worship, and there cometh in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report, that God is in you of a truth, 1 Cor. xiv. 24, 25.

Thus have I explained the several grounds, on which external adoration stands, and the several good uses, to which it may be employed; how much the honour of God depends upon it, the advancement of piety in our own breast, and in that of our neighbour. And sure I need exhort you but briefly to the practice of that, which appears every way so plain and so reasonable a duty. Let us then lay up these thoughts in our hearts, and keep our feet (as the wise man speaks) when we go to the sanctuary, by a careful reflection upon them! Let us carry in our ears always when we enter into the place of God's public worship, the sound of those expressions he used to Moses out of the flaming bush: put off thy shoes from thy feet, for the place whereon thou standest is holy ground! Exod. iii. 5.

Let us consider with ourselves, if such and so many are the advantages that spring from a due care of external behaviour, how. great must the inconveniencies then be, that arise from the neglect of it: from an indecent and slovenly worship; a worship fit neither for God, who is a God of beauty and order, to receive; nor for man, who is the only creature in this lower world that has a sense of these things, to pay. Surely nothing less

can follow from so loose a practice, than the decay of religion in all its vital and substantial parts; a forgetfulness of that God, whom to have always in our thoughts is the greatest preservative against sin that a christian man can have; the derisions of the proud towards these our solemn meetings, and the open scorn of every thing hat is holy.

From the primitive writers of the story of the church we learn, that the first Christians, who were so exemplary in all the parts of christian duty, above those of latter times, outstripped us in nothing more than in the outward marks of devotion and reverence, which appeared upon them in their public assemblies. They resorted to the house of God with the same holy awe and reverence, as if they were really to meet, and to converse with him there: they continued, during the time of divine service, immoveably fixed to their duty, without the least sign or token of a wandering, or alienated mind. They contented not themselves with the ordinary postures of devotion, such as genuflexion, the bowing of the head or the body, but did (as one of the ancients speaks) prostrate themselves on the pavement, cover it with their bodies, and wash it with tears of devout joy.

God grant, that if these heights of devotion be too exalted for an age so degenerate as this, in which iniquity abounds, and the love of many is waxen cold; yet, at least that so much of the life and spirit of primitive piety may be kept up among us, as may render our behaviour sober and composed in the use of holy things, and take away from wicked men an occasion to blaspheme!

"Now to God the Father," &c.

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