belonging to the olden times, and these thr~e only, does not immediately appear. And it is singular to find both Moses and Aaron classed as priests. Probably, before the appointment of the Lcvitical priesthood, Moses had been the priest as well as leader of the people. 'fhe thought appears to be that men may now call upon and worship God with the assured confidence that he receives worship and answers prayers even as he has always done. As specimens of God's ways with his people who seek him, Moses and Aaron are brought as types of those who offer worship; and Samuel is brought as a type of those who present supplications. So the two sides of worship are presented, praise and prayer. I. MosEB AND AARON THE MODELS OF WORSHIP Ai! PRAISE. This is the Godward side of worship. It is knowing God, offering God his dne, recognizing the Divine mercies and judgments, making offerings due unto his Name. And Moses and Aaron represent worship as presented in God's own appointed way, in the line of bis own arrangements. Tbis brings in the element of obedience, and every true a.et of worship is an a.et of obedience, and an expression of the spirit of obedience. Worship may be wholly praise, and God says, "Whoso offereth praise glorifieth me." From the worship-system of Moses and Aaron, show what are the essential elements of all acceptable worship, such as adoration, thanksgiving, confessions, and expressions of dependence. Symbolic rites only belong to particular times and people, but the spirit which the rites symbolize is required in every age and of every people. The underlying spirit of Mose.ism is the spirit of all true and acceptable worship to-day. II. SAMUEL THE MODEL OF WORSHIP AS PRAYER. Probably Samuel is chose,, because prayer was recognized as the most marked peculiarity of his life. He wouid spend nights in prayer. He seems to have had a peculiar cry, or scream, in prayer. Now, prayer is not essential to all worship; but prayer is true worship, because tbe act and expression of dependence on God is one of our best ways of doing honour to his Name. So the model worship is a holy blending of praise and prayer .-R. T. Ver. 8.-.77ie .Answerer of the worshipful. "Thou answeredst them, 0 Loru our God." It is prayer as worship which is here more especially dealt with. God responds to man's homage. The context brings the following points before us. L GoD MADE KNOWN HIS OLAIM TO HOMAGE il'D WORSHIP. Seever. 7, "He spake unto them in the cloudy pillar." The cloudy pillar being regarded as the emblem of God's miraculous interpositions and various revelations, God declared himself to be their God, and demanded their entire reverence and obedience. He gave them his testimonies, and set his or<linances plainly before them. So we must feel that, the full revelations of God having come to us, we know distinctly what our service should be. II. THEY RESPONDED TO GoD'S OLAIM BY WORSHIPFUL OBEDIENCE. Observe the blending of two things: "They kept the testimonies, or laws, and the ordinances, or religious regulations, that he gave them." Note that of this obedience and worship Moses and Aaron are made types in one age, and Samuel in another; but the response of the people Israel is assumed as represented by the types. It is not enough that we know God's testimonies and ordinancos; our proper response is the fixed habit of worshipful obedience. Ill. GoD RECOGNIZES AND BEWABDS SUOH OBEDmNT RESPONSI!:. That is the "answering" which is here referred to. 1. We may al ways be sure of the Di vine recognition of sincere worship, let its form be prayer or praise. 2. We may have good hope of its acceptance. 3. We are sure of a first answer in the blessing that worship brings to our own bee.its. 4. We may even think our loyalty brings the blessing to others of an inspiring example. 5. And beyond all our imagination, God is wont to give direct answers to prayer, and gracious, comforting acknowl~dgments and rewards to worshipping souls.-R. T. •
Ver. 8.-.77ie limitations of Divin~ forgivmiess. .The "~ventions" here are simpl_v "doings ; " but the word seems to imply "self-w11led doings." So we read, " God made man upright; but he has sought out many inventions." There is no allusion to "scientific discoveries," When we read the passages in which Divine forgivenes~ seem11 so absolutely assured, it is necessary that we bear in mind how the Divine forgiveness may be absolute iu the Divine purpose, yet must be limited in Divine TRE BOOK OF PSALMS. (rs. o, 1-5.
npplicat.ion. We can at once think of two limitation~. 1. The exigencies of God's unh·er~al rule. 2. The moral condition of those whom God would forgive. I. FORGIVENESS LIMl'l'ED BY THE EXIGENCIES OF Gon's UNIVERl'IAL RULE, That demands the~recognition, and the adequate punishment, of all acts of wilful sin. God has ordered the relation of things in nature so that suffering certainly attends sin, and calls att.en tion to the character of sin. In the interests of the race, that relation must be maintained; it must never for one moment even seem to be doubtful. Even in God's chosen people wilful wrong-doing must be duly punished; and so even when God forgi,es the wilfulness, he does not interfere with the punishments. Of this Moses and Aaron present striking instances. They sadly failed in the matter of the smitten rock. They were forgiven, but the penalty of their sin came on them. They died on this side Jordan, with their life-hope unrealized. II. FonGITENESS LIMITED BY THE MORAL CONDITION OF THOSE WHOM Goo WOULD FORGrvE. We do not sufficiently realize that God would have his forgiveness prove the best possible moral blessing to those whom he forgives. Forgiveness only blesses those who are in a mood to receive forgiveness. And so we see that punishment, along with forgi,·eness, may be necessary in order to get the forgiven into proper soul-moods. Christ taught that his disciples could not be forgiven unless they were forgiving, They must be in right mood to receive. So there are holy limitations even to the Di'l'ine free forgiveness.-R. T. Vers. 1-9.-17le holy God infinitely worthy of oor worship. I. BECAUSE OF HIS UNITI:RSAL SUPREMACY. (Vers. 1-3.) His power exercised for the ends of goodness. "He is great in Zion," the most beneficeot institution. II. BECAUSE HE RULES FOB THE ESTABLISHMENT OF RIGHT AND TRUTH. (Vers. 4, 5.) He is setting up throughout the world righteous order, establishing the dominion of right and justice. lII. BECAUSE HE HEARS A.ND ANSWERS THOSE WHO PRAY TO HIM. (Vers. 6, 7.) Grants them their need; speaks to their minds; reveals his Law and his will to them; still guides as he guided his ancient people. IV. BECAUSE HE IS J(ERCIFUL TO THE PENITENT, (Ver. 8.) "Thou wast a God that forgavest them." V. BECAUSE HE PUNISHES THE IMPENITENT. (Ver. 8.) This is as great a necessity of his nature and rule as that he should pardon the penitent. He is holy.-S.