and suffer your spirits, and souls, and bodies to perish?

2. If creation is a ground of confidence in God to them who are reconciled to God and bear His image, what must redemption be? What a magnificence of love, grace, mercy, compassion, holiness, and justice do we behold in this wonderful transaction! Is it to be supposed that redeeming mercy, surmounting every obstacle to the salvation of a sinner, can suffer you, in all the helplessness of your corrupted nature, to be driven to and fro with every wind of passion, and at last to be destroyed for ever! No! if you would calculate the extent of the divine assistance offered to the people of God, you must calculate upon the scale of redemption (H. E. L 4631-4632; P. D. 3204).

3. In calling you by His grace, God has given you a personal interest in the redemption of His Son, and in all the blessings of His salvation. The unspeakable condescension, friendship, and tenderness which God in this heavenly calling manifests are strikingly declared here: "I have called thee by thy name." When you call each other by your proper names, you do not by this signify more familiarity, benignity, and confidence than God does in calling you by them. He speaks to you, as to Abraham His friend; when He addressed Abraham by name, He did not feel more love for him than He feels for you day by day, continually. Why should you fear, whom He calls by your names? He has thus made your redemption and all its blessings His personal concern.

4. He who has called you by your names has adopted you into His family. “Thou art mine," my servant, my child, mine heir, the heir of mine everlasting kingdom. What can be a higher ground of confidence in God than adoption into His family, than the endearing and exalting relation of a child? What condescension and mercy in God, thus to select one of the tenderest relations in life, by which to illustrate the nature of His love to us! (ch. xlix. 15).

II. On these grounds God exhorts His people to display a fearless fortitude when they are exposed to trials: "Fear not."

III. In order to render it easier for them to manifest the courage which His children may well be expected to display, He adds gracious promises which should be to them a pillar of fire, to illuminate, guide, keep, and cheer them in the wilderness, or in the deep waters, through which their passage to a better country has been marked out for them: verse 2. Right on to the end, they shall have His presence and protection.-Miles Jackson: Sermons, vol. i. pp. 233-257.

Those relations of God to man which form the groundwork of the believer's obligations, are in this passage adduced as the foundations of his confidence and peace; and this fact shows, further, that the two must stand or fall together. Men should think of this before they seek to lower the strict requirements of God's law. We can only lower our estimate of what we ought to do for God, by first lowering our estimate of what God has done for us, and so stripping from our faith all that now raises it into heights above our reach, and depths beyond our fathoming. God is your Creator, Preserver, Saviour, King. These are the very grounds of the assured confidence of which the prophet speaks. Consider"Fear

I. THE CHARGE GIVEN not." The quality of fear is described in the Scriptures under various aspects.

"Be

Thus it is spoken of sometimes as a feeling to be exercised. not highminded, but fear ;" and again as a thing to be avoided, "Fear not." There is the coward's fear, which cannot bear the very sight of danger. Such is the fear that makes a man shrink from examining into the true state of his soul before God, and that makes men hide from themselves the thought of death. There is another kind of fear, which never shows

itself till the time of actual trial comes; beforehand, it is arrogant and boastful, but sinks into despondency and despair when it is put to the test. God's people are free from both of these; they are deeply conscious alike of their danger and of the inadequacy of their own strength to meet it: but they stand fast, "strong in the Lord, and in the power of His might." A righteous, godly fear, the believer has; but the cowardice of the world, which is loud to boast, and slow to act, and quick to doubt, he must never know. It becomes neither the dignity of his calling, nor the faithfulness of his God. The believer and the unbeliever are sharply separated in respect of the objects of their fear. The timid child and the courageous man both have fear; but the one fears a shadow: the other, that which, not to fear, would show the absence of a reasonable courage.

What things ought we to fear? Shall we fear the opposition and hatred of the world; those who can injure the body, but cannot touch the soul; pain, or sickness, or temporal misfortune? Those may do so who make this world their all, but not the believer, who recognises in them the medicines of the soul. Shall we fear the devil? Not with God on our side. Or death? Not so; for it is the gate of higher life, and introduces us to life's crown of glory. He who fears God need know no other fear. Such fear is not a base naked terror; it becomes a wondering reverence, and loses itself in love; for He is not against His people, but for them; "Fear not, for I am with thee." But the absence of this fear makes everything else fearful.

II. THE REASON ASSIGNED. "Thou art mine." These words were spoken to Israel after the flesh; yet, as the relations named--Creator, Redeemer, and Saviour-are not peculiar to them, but are realised by every believing heart, every believer may take to himself his share in this animating promise; for all these relations are adduced, not as reasons for anything we are to pay to God, but as reasons

for that which we are to receive from Him, they form the ground of our confidence (Ps. cxix. 94). The certainty of our hope does not depend on our holding God, but on God's holding us; it is not in our power to realise His promise at all times, but we may rest on the immutability of that promise (2 Tim. ii. 13). The believer's hope is "an anchor of the soul, both sure and steadfast." To see to what a strong rock that anchor holds, turn your thoughts to the relationship spoken of in these words, "I am thy Creator, thy Redeemer, thy Saviour;" "I have called thee by thy name," words which imply a personal, immediate interest. All is His work; the goodness which created, the grace which has quickened, corrected, strengthened, taught, sanctified, has all come from Him!

III. THE PROTECTION PROMISED (ver. 2). This does not consist of any absence of trial and danger; the expressions of the text rather imply their presence, many in number, and varied in kind (Ps. lxix. 1, 2). No extraordinary interposition will preserve the child of God from those miseries "to which man is born as the sparks fly upwards." The protection promised consists in the constant presence with the soul of its unseen but Almighty Saviour (Ps. xvi. 8; Heb. xiii. 5, 6).

CONCLUSION.-Contrast the condition of the believer, and of the unbeliever. Affliction is the lot of all; but while a man loses nothing, in the calculation of earthly happiness, by becoming a follower of the Saviour, in the calculation of heavenly happiness he gains all. There is more sunshine, even in this world, to the righteous than to the unrighteous. Both have to share the "ills that flesh is heir to;" but what a difference in the strength of the two to meet them! If for a moment the Christian's heart sinks, then the promise comes back to him like a refreshing breath from above-"Fear not; for I have redeemed thee."-Edward Garbett, M. A. : Sermons, pp. 204-222.

and how deep must be the affliction of that saint who meets with combined distress of body and of soul (Ps. xlii. 7; Jonah ii. 3).

3. They are frequently muddy. When the waters of a river are most plentiful they are usually least limpid, and the traveller who has to pass through them, besides the uneasiness which he suffers from perceiving, their increased quantity, is distressed because he can neither see the bottom nor conjecture their depth. How often in times of affliction is it thus with the saints! The designs of Providence are wrapt up in obscurity. Their eye is unable to discover the reasons of the Divine controversy with them; neither can their anxious minds form any idea of that depth and severity of distress which they must yet suffer before they obtain deliverance.

4. They are in many places broad. The river is often confined by the height of its banks within a narrow channel, and whatever be the difficulty of passing through, the traveller soon reaches the further side; but at other times it spreads itself out to a great extent, and it is not till after many a weary step that he reascends to the dry land. The waters of affliction often extend over a great space (Ps. xc. 15, lxxxviii. 15). It is no small addition to trouble of any kind, when it is lengthened out. The soul is ready to faint because of its continuance; faith, patience, and hope are ready to die out (Ps. xiii. 1, 2). Indeed in no case can we see the further bank of the river of trouble.

A mist hangs over it. When we enter it, we can never say how long it will be before we reascend out of it. This only we know, that when the journey of life is finished, we shall be delivered out of all tribulation, and "the days of our mourning shall be ended."

5. They are at certain seasons exceedingly rapid. They sometimes descend upon the saint with all the rapidity of a torrent, and ere he is aware he is in the midst of great distress. As in Job's case, the messengers of woe

1. There is no getting to heaven without passing through the waters. The heavenly land, like Canaan to Abraham when he dwelt in Ur of the Chaldees, "lies beyond the flood," and through this we must pass before we can enter in and possess it. Affliction is the portion of saints in this world. Each of them in his order seems to say with Jeremiah, "I am the man that hath seen affliction." The Great Head of the Church Himself passed through many waters of tribulation (ch. liii. 3).

2. Some saints on their way to heaven pass through more rivers of trouble than others. Travellers who set out to the same place from different parts of the country pass through tracts different in their form and scenery, and some meet with rivers which others avoid. The Lord, in wisdom and sovereignty, diversifies the lot of His people.

3. The travellers to Zion pass through the same waters at different stages of their journey. The rivers wind. Hence they are met by the travellers from different parts at earlier or later periods, at greater or less distances. Let us not take it for granted that because we have never experienced trials against which others have had to contend, therefore we shall never meet with them.

4. Through the very same waters of affliction the Christian in his journey has often more than once to pass. We ought not to imagine that, because we have been in any particular period afflicted in a certain manner, we shall no more experience that distress. The waters through which you have already passed may wind about, and you may have to pass through them yet again. Never think yourself secure

against any one trial, temptation, or affliction, while you are so far from the house of your heavenly Father.

5. The Christian, in passing through the waters and the rivers, much needs a guide and helper. Without one, he could never pass through them in safety. His own wisdom, courage, and strength are utterly unable to resist the impetuosity of the torrents that assail him. His fellow-Christians need the same assistance as himself. His help can come only from Him who says here: "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee."

III. THE PROMISED PRESENCE OF GOD DURING THE CHRISTIAN'S PASSAGE THROUGH THE WATERS.

1. It is the presence of God Himself which is promised. Not merely by means of instruments. The Lord has more love to His people than to leave

any of them to pass through the waters with no other comforter or helper than the best of men, or even the greatest angels. Their wisdom, power, and grace are finite, limited, and insufficient for an undertaking so arduous. He has therefore promised to be with them, and this is everything.

2. It is the special presence of God which is promised to be with them. By His essential presence God fills heaven, earth, and hell, upholding and governing all things. But if the promise has any meaning or comfort in it, it is a promise of special presence; a promise of His presence as a God of grace and love. How big with comfort, help, and deliverance is our text when thus understood! In the time of trouble, we wish our friends to be near us. Yet, often their sympathy cannot remove our anguish, nor their help effect our deliverance. But when we have God with us, He can do for us all we need.

3. It is the presence of the Lord in all distresses which is here promised. Were there one river through which a saint had to pass in which he had not reason to expect the Divine presence, he would have cause to be afraid.

But as His presence is intended for the consolation and salvation of His people, the promise reaches to every kind of distress.

4. It is His presence at all times which is promised. He is not like a stranger who occasionally appears for the relief of those who are struggling with the stream, and are ready to be swept away by it. No, He abides with His people (ch. liv. 10; Ps. cxxxviii. 7).

5. The promise guarantees the presence of God with all the saints when passing through the waters. Partialities are unknown with our God. He loves all His children, and He will provide deliverance for them all. If this promise was made for any, it was for them that especially need His presence and help. The more helpless thou art in thyself, the greater is the evidence that He intended it for thee.

IV. THE HAPPY CONSEQUENCES OF GOD'S PRESENCE WITH THE SAINTS WHEN THEY PASS THROUGH THE WATERS.

1. He guides and directs them. It is His general promise to His people: "I will guide thee with mine eye;" and if there is any season in which they need Divine counsel and heavenly. guidance, it is in the season of distress. But then He gives it to them as He did to Jehoshaphat (2 Chron. xx. 12; H. E. I. 176).

2. He comforts them (H. E. I. 202; P. D. 93).

3. He sanctifies to them the waters of affliction. Since God is with him, the swelling waters purify the believer, and cannot destroy him; they fit him for heaven, and cannot prevent his progress to it. Many, besides David, instead of suffering by affliction, have come up out of the waters "like flocks of sheep which go up from the washing" (H. E. L. 116).

4. He strengthens them to pass through the waters. Cry then unto Him (Ps. xx. 1, 2).

5. He delivers them from the waters. They cannot deliver themselves. But they are not therefore lost in the deep waters (Ps. xxxiv. 6). Deliverance comes not always as soon as they