The mere observance of `days, months, weeks and years', even though

offered to the true God, is not far removed from the `weak and beggarly

elements' of pagan worship (Gal. 4:8 -10).  And the epistle to the Colossians

associates `the worshipping of angels' and `will -worship' with ordinances

that were cancelled at the cross, such as `meat, drink, holy days, new moons,

and sabbath days'.

Returning to Galatians, it is impossible to understand the apostle's

teaching in this mighty epistle, without a realization of the fact that the

believer is free.  Jerusalem on earth with its children is in bondage, but

Jerusalem which is above is free.  Perhaps we are at last drawing near to the

solution of our problem.  The word `serve' (abad) gives us the word `bondage'

(Exod. 1:14), `bondmen' (Gen. 43:18), `bondservice' (1 Kings 9:21),

`servitude' (2 Chron. 10:4), and `servile' (Lev. 23:7).  The reader will

remember that in the observing of the feasts of the Lord and the sabbaths, it

is reiterated that `ye shall do no servile work therein' (Lev.

23:7,8,21,25,35,36).  `Servility' and `worship' cannot be thought of

together; servility is only fit service for the darkened heathen.  So when

the Lord demanded the release of His people that they might serve Him, He

speaks of them as His `son'.  This `service of a son' was hidden under a mass

of observances, in connection with a covenant with which the Lord Himself

`found fault', a covenant which was `imposed' until the time of reformation,

and destined then to pass away for ever.  `Is Israel a servant? is he a

homeborn slave?' asks Jeremiah (2:14).  Alas, he was, and is, and will be,

until the veil is taken away.  Worship, therefore, as practised by such a

people cannot be the real thing.

The secret of true worship is revealed in the words of Christ.  It will

be neither in Samaria, with its mixed motives, nor in Jerusalem, with its

Divinely appointed ritual.  The true worshipper worships the Father.  He

worships `in spirit, and in truth', and the Father seeketh such to worship

Him.  It is entirely foreign to the thought of reverencing a Father that the

sons should be cumbered with ceremonials and ordinances.  Tabernacles,

temples, sacrifices, priests, vestments, holy days, and the like all indicate

that the worshippers are at a distance.  Those that have access to the Father

need none of these things.  We are grateful to have seen at least this amount

of light upon the nature of true worship, even though much may still be

hidden from our eyes.

`Neither in this mountain, nor yet at Jerusalem' (John 4:21).  It is

extraordinary at first sight to think that the Saviour condescended to

discuss the matter of `worship' with a poor sinful Samaritan woman, but said

nothing about it to `the master of Israel', Nicodemus, who would have been so

much better qualified to discuss the matter.  When, however, we remember that

the flesh profiteth nothing, that Nicodemus was no more able to appreciate

the nature of true worship than the Samaritan woman, we recognize the

workings of grace and with bowed hearts prepare to read once more concerning

true worship in a truer frame of mind.

The revelation of the Samaritan woman's private life caused her to

pause and to say `Sir, I perceive that Thou art a prophet', but whether the

sudden introduction of the highly controversial subject of worship was made

by her in an attempt to prevent any further reference to her private life,

or, whether being convinced both of her own sinfulness and the fact that she

stood in the presence of One Who could enlighten her on such a subject, we

may never know; possibly the woman's motives, like so many of our own, were