reverential thoughts, but we shall say, or even sing, great things of
God's greatness and our indebtedness and duty: such a vocal exercise
is psalmody. We shall represent in symbolic action our dependence on
the Lord of life and death, and also our sinfulness, for which He
might justly strike us dead: such a representation is sacrifice.

3. All this we must do, first, for the sake of our own souls, minds
and hearts, to quicken the inward sentiment of adoration and praise.
"Worship, mostly of the silent sort," worship, that finds no
expression in word or gesture,--worship away from pealing organs and
chants of praise, or the simpler music of the human voice, where no
hands are uplifted, nor tongues loosened, nor posture of reverence
assumed, becomes with most mortals a vague, aimless reverie, a course
of distraction, dreaminess, and vacancy of mind, no more worth than
the meditations of the Lancashire stone-breaker, who was asked what he
thought of during his work,--"Mostly nowt."

4. Again, what the body is to the soul, that is exterior devotion to
interior. From the soul interior devotion springs, and through the
body it manifests itself. Exterior devotion, without the inward spirit
that quickens it, is worship unprofitable and dead: it tends at once
to corruption, like the body when the soul has left it. Interior
devotion, on the other hand, can exist, though not with its full
complement, without the exterior. So that it is only in the union of
the two together that perfect worship is given to God by men as men.
Upon which St. Thomas has this naive remark, that "they who blame
bodily observances being paid to God, evidently fail to remember that
they themselves are men."

Thus we pay tithe to God for soul and body, by acts of religion