_Direct._ XIV. Look also to your tongues and the deportment of your bodies, that the whole man may worship God in holiness as he requireth. Pretend not your good meanings, nor the spirituality of your worship, to excuse you from worshipping also with your bodies. Your hearts must be first looked to; but your words and bodies must be next looked to; and if you regard not these, it is hardly credible that you regard your hearts. 1. Your words and gestures are the due expression of your hearts; and the heart will desire to express itself as it is. Many would express their hearts to be better than they are; and therefore good expressions are oft to be suspected. But few would express their hearts as worse than they are; and therefore bad appearances do seldom lie. 2. Your words and actions are needful to the due honouring of God. As evil words and actions do dishonour him, and the unseemly, disorderly performance of his service, is very injurious to such holy things; so your meet and comely words and gestures are the external beauty of the worship which you perform; and God should be served with the best. 3. Your words and gestures reflect much on your own hearts. As acts tend to the increase of the habits; so the external expressions tend to increase the internal affections, whether they be good or evil. 4. Your words and gestures must be regarded for the good of others, who see not your hearts, but by these expressions. And where many have communion in worshipping God, such acts of communion are of great regard. [1] Qui totos dies precabantur et immolabant, ut sui liberi sibi superstites essent, superstitiosi sunt appellati, quod nomen patuit postea latius. Qui autem omnia, quæ ad cultum Deorum pertinerent, diligenter retractarent, et tanquam relegerent, sunt dicti religiosi, ex relegendo; ut elegantes ex eligendo, a diligendo diligentes, ex intelligendo intelligentes. Superstitiosi et religiosi, alterum vitii nomen, alterum laudis. Cicer. Nat. Deor. lib. ii. pag. 73, 74. [2] If they that serve their God with mere words, and ceremony, and mimical actions, were so served themselves, they might be silenced with Aristippus's defence of his gallantry and sumptuous fare, Si vituperandum, ait, hoc esset, in celebritatibus deorum profecto non fieret. Laert. in Aristip. So Plato allowed drunkenness only in the feasts of Bacchus. [3] Read Mr. Herbert's Poem called "Providence." [4] Psal. xlv. 11; lxvi. 4; lxxxvi. 9; xcv. 6; xcix. 5. [5] Heb. viii. 3. [6] Heb. vii. 27, 28; ix. 26, 28; x. 19-22, 13, 24; vi. 20; vii. 25, 26; Matt. xvii. 5; John xi. 42. [7] Luke xx. 36; see Eccl. v. 5; Psal. cxxxviii. 1; Isa. vi. 2. [8] See Mr. Ambrose's book of Communion with Angels; and Zanchy on the same subject: and Mr. Lawrence's and Dr. Hammond's Annotat. on 1 Cor. xii. [9] Adulterium est, impium est, sacrilegium est, quodcunque humano furore instituitur, ut dispositio Divina violetur. Cyprian. Eccl. v. 1, 2; Lev. x. 1-3; Rom. x. 2, 3.