are thue; i.e. "not only &re they I\ people originally intended wo.s tbo.t of Co.no.an, whose feet wander (Ps. cvii. 4), but their when "the Lord gave reet unto Israel from he1uts also have wandered and gone asLray all their enemies round about" (Josh. xxiii. from my paths." And they have not known 1). Dut Cano.an was a type of the heavenly my ways. '' My ways-the waye of my rest; and the warning given to the Israel comm~udrnents-&re unknown to them, un- of his d&y by the present penlrnist is to be trodden by them." regarded as a warning that, if they followed Yrr. Ii.-Unto whom I sw&re in my in the steps of their forefathers, they wight wrath; rather, so that that I sware in my miss of that final end crowning " rest," ,crath, or "wherefore I sware in my wrath" which, after the wilderness of this world ie (for tile onth itself, sec Numb. xiv. 21-23; traversed, still "remaineth for the people of nnd comp. Deut. i. 34, 35). That they God" (see Heh. iii. 7-19; iv. 1-9). should not enter i.Jl.to my rest. The "rest"
HOMILE'l'lCS. Ver. 6.-Public worship. "0 come, let us worship." This sublime psalm belongs to the Christian Church no less than to ancient Israel; in a sense, more. For the series of psalms to which it belongs have a prophetic character-they look forward to the kingdom and gospel of Christ. Times without number chanled by white-robed priests and Levites in the temple court, to the clang of trumpets, harps, and cymbals, they nevertheless outstretch the narrow bounds of the old covenant. In Pa. c. (the crown of t,his series) the widest invitation is given to all nations to join in worshipping Jehovah a~ their God. I. AN INVITATION TO wonsmP. What is worship 1 Our English word means honour and reverence paid to worth-worth-ship. It stands here for a Hebrew word, literally meaning " to fall " or" prostrate one's self;" i.e. (according to Eastern usage) by kneeling, and touching the ground with the forehead. So Abraham before the angels; Joshua. (Josh. v. 14); the heavenly worshippers in St. John's vision (Rev. iv. 10). So when our Lord was on earth (Luke v. 12); and elsewhere. So it follows: "bow do1Vn . . . kneel before the Lord." Bodily movements are the natural expression of inward emotions. So then spiritual worship is the corresponding feeling; prostration of soul-the-.knees of the heart. It is the a.cknowledgment of our dependence; we must add, our sinful unworthiness; and of the infinite worth, majesty, glory, holiness, of our Maker. It is reverence, homage, admiration, carried to the highest pitch- adoration. Other feelings, affections, motives, may enter into worship-wonder, gratitude, joy, love, obedience, trust. But worship takes all these, and lays them on the altar, as a whole burnt offering, consumed in the flame of holy awe. All the sentiments which go to make up worship may be claimed by fellow-creatures; but only in measure and limit. Not only self-respect, but jealous regard for God's supreme claim, place such limits. Therefore Cornelius was rebuked by St. Peter, and St. John by the angel (Acts L 26; Rev. xxii. 8, 9). But when we behold all good and glorious attributes united in the One Infinite, Self-existent, Eternal Being, the Source of all tther being, life, joy, goodness, perfection, reason itself tells us that our worship should be unlimited, absolute. Only blindness, coldness, hardness of heart, and unbelief can prevent the full response of our souls to this invitation. "0 come," etc. IL AN INVITATION TO PUBLIC UNITED WOBBHIP, "Let 'US worship." Worship is worthless if not spiritual (John iv. 22-24). Outward forms without spiritual reality lllJlY even be hurtful, dangerous, deadly. And perhaps silent worship may be the highest worship: "groanings which cannot be uttered" (Rom. viii. 26). But public, uuited, vocal worship has great advantages. It prevents our worship from sinking into mere contemplation and meditation. These are most important aids. But worship Is not truly worship unless it is actual converse with God-calling on him, drawing Dtar to him, bowing our souls in his glorious pregence. Vocal united prayer or praise gree.tly helps this-helps us to feel the reality of his presence, and that not only are we thinking of him and addressing him, but that he hears and answers. Ill. 'l'HIS INVITATl(J~ HAS A MEANING AND J'OWEB FOB CiiBISTIANB, immeasuraLly transcending all that it could have for saints of old under the old covenant. Worship Las regard not only to what God is in himsolf, but what he is to us. The pio\18 PB. X0V, 1-11.] THE BOOK OF PSALMS. 813
Israelite worshipped him as "our Maker," the Judge of all the earth, the God of Israel- or Ahrahnm nnd bis children. Christian worship takes in all these considemti0ns. But think wb11t it adds I After this manner pray we, "Onr Father, who art in heaven!" We worship the God and Father of our Lord Jesus Christ. We see the glory of God in the face of Jesus Christ. We have fellowship with the Father and the Son. We have received, not the spirit of fear, but the spirit or ~onship, teaching us to say, "Abba, Father!" We have access with boldness through the blood of Jesus. The darkness is post, 11nd the t.rue light shineth (Eph. i. 2, 3; iii. 14; 2 Cor. iv. 6; 1 John i. 3; Rom. viii. 15; Eph. iii. 12; Heh. x. 19; 1 John ii. 8). Wonderful is the longing desire, holy boldness, nearness to God, of many of the ancient saints (Ps. xiii. 1, 2, and many other passages)! What ought our worship to be, standing on so far higher a level, where in privilege and knowledge "the least in the kingdom of heaven" is greater than the greatest of them I CoNoLUSION. 1. 'l'he possession of spiritual life is an indispensable condition to the offe1ing of spiritual ,vorship (John iv. 24). 2. Public worship is not only a means of blessing, a privilege, an enjoyment; it is a high and solemn duty. Christians should take earnest pains to fit themselves for taking part in it. 3. Those who lead the praises of the Church (choristers) have a sacred ministry, calling for consecration of heart as well as ear and voice or (organist's) nngers.