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 naïve 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 interior and exterior. But man is, under God, the lord of this earth and of the fulness thereof. He must pay tithe for that too by devoting some portion of it to the direct service of God, to whom it all primarily belongs. For "mine is the gold and mine the silver." (Aggeus ii. 9.) Such are the words that God spoke through His prophet to incite His people to restore his sanctuary. 6. It is therefore not true to say that the sole reason of outward worship is to move the worshipper to interior devotion. It is not true that St. Peter's at Rome, and Cologne Cathedral, and the Duomo of Milan, with all their wealth and elaborate ceremonial, exist and are kept up solely because, things of earth as we are, we cannot be depended upon to praise God lovingly within the white-washed walls of a conventicle, or according to the simple ritual of the Society of Friends. We would not, even if we could, pray habitually among such surroundings, where we could afford to better them. We have before us the principle of St. Thomas (1a 2æ, q. 24, art. 3, in corp.): "Since man's good consists in reason as in its root, the more actions proper to man are performed under the direction of reason, the more perfect will man's good be. Hence no one doubts that it belongs to the perfection of moral good, that the actions of our bodily members should be directed by the law of reason, ... as also that the passions of the soul should be regulated by reason." This means, not merely that if the bodily members or the passions stir at all, it is a good and desirable thing for them to be ruled by reason; but further that it is a positive addition to human perfection that they should stir and be active, provided reason guide them. (_Ethics_, c. iv., s. i., n. 6, p. 45.) It certainly is an action proper to man to express in gesture, in voice, in concert and company with his fellow-men, and by employment of whatever is best and fairest and brightest under his command in the material creation, his inward affections of loyalty, of homage and devotion, of awe and reverence, of gratitude and love to his Creator.