God we should not despise the Mediation of the Word of God in its entirety, that is to say, the mediation of "the World with Christ."
Now what practical inferences follow from our definition of worship, if we are satisfied that it is roughly true? Here let me put in a caution. Our definition cannot be exactly true; for, in its exactness, worship means the sum total of all the feelings that should be felt by the mind of man, when he contemplates God through the mediation of "the World with Christ." Who can enumerate these without confessing that he may have passed over some so subtle and so deep that language itself has left them unnamed? We must therefore be content with a rough definition. But if it be roughly true that worship means love, trust and awe, what practical inferences may we thence deduce as regards our own conduct?
First, then, worship is not the formal thing it is generally supposed to be. It is not a mere smoothness of the hinges of the knees, or a readiness to take the name of God within one's lips. It is a natural going forth of the heart to that which one loves, trusts, and reverences most. Some men have little power of reverencing; others, of trusting; others, of loving; such men's worship must necessarily be maimed and imperfect. If a man who is destitute of reverence loves and trusts money more than anything else, money really is that man's God; it is no hyperbole, it is the fact; the man does actually worship money; he does not say prayers to it, does not go down on his knees to it, but he loves it and trusts it more than anything else; therefore, so far as he can worship anything, he worships money. Similarly another man worships pleasure; another, his children; another, power. We are accustomed to apologize for such expressions as if they were metaphors or exaggerations; but they are not; they are plain statements of spiritual realities.
