I. So, Then, If We Put These Two Petitions Together,

I think we shall see in them first, a pattern of that realisation of, and aspiration after, the divine Presence, which ought to fill all our lives.

Rise, Lord, let Thine enemies be scattered.'

But was not that moving pillar the token that God had risen? And was not the psalmist who reiterated Moses' prayer asking for what had been done before he asked it? Was not the ark the symbol of the divine Presence, and was not its movement after the pillar a pledge to the whole host of Israel that the petition which they were offering, through their leader's lips, was granted ere it was offered? Yes. And yet the present God would not manifest His Presence except in response to the desire of His servants; and just because the ark was the symbol, and that moving column was the guarantee of God's being with the host as their defence, therefore there rose up with confidence this prayer,' Rise, Lord, and let Thine enemies be scattered.'

That twofold altitude, the realisation of, and therefore the aspiration after, the divine gifts, which are given before they are desired, but are not appropriated and brought into operation in our lives unless they are desired, is precisely the paradox of the Christian life. Having, we long for, and longing, we have, and because we possess God we pray, Oh I that we might possess Thee.' The more we long, the more we receive. But unless He gave Himself in anticipation of our longing, there would be neither longing nor reception. Only on condition of our desiring to have Him does He flow into our lives, victorious and strength-giving, and the more"we experience that omnipotent might and calming, guiding nearness, the more assuredly we shall long for it.

Let us then, dear brethren, blend these two things together, for indeed they are inseparable one from the other, and there can be no real experience in any depth of the one of them without the other. Blessed be God! there need be no long interval of waiting between sowing the seed of supplication and reaping the harvest of fruition. That process of growth and reaping goes on with instantaneous rapidity. Before they call I will answer,' for pillar and ark were there ere Moses opened his lips; and while they are yet speaking I will hear,' for, in response to the cry, the host moved triumphantly, guarded through the wilderness. So it may be, and ought to be, with each of us.

In like manner, coupling these two petitions together, and taking them as unitedly covering the whole field of life in their great antitheses of work and rest, effort and accomplishment, beginning and ending, morning and evening, we may say that here is an example, to be appropriated in our own lives, of that continuous longing and realisation which will encircle all life as with a golden ring, and make every part of it uniform and blessed. To begin, continue, and end with God is the secret of joyful beginning, of patient continuance, and of triumphant ending. There is no reason in heaven, though there are hosts of excuses on earth, why there should not be, in the case of each of us, an absolutely continuous and uninterrupted sense of being with God. O brethren! that is a stage of Christian experience high above the one on which most of us stand. But that is our fault, and not the necessity of our condition. Let us lay this to heart, that it is possible to have the pillar always guiding our march, and possible to have it stretching, calm and motionless, over all our hours of rest.