Verse-by-Verse Bible Commentary
Psalms 18:16

Clarke's Commentary

Verse Psalms 18:16. He drew me out of many waters. — Here the allusion is still carried on. The waters thus poured out were sweeping the people away; but God, by a miraculous interference, sent and drew David out. Sometimes waters are used to denote multitudes of people; and here the word may have that reference; multitudes were gathered together against David, but God delivered him from them all. This seems to be countenanced by the following verse.

Bridgeway Bible Commentary

Psalms 18:0 David’s song of victory

The outpouring of praise recorded in Psalms 18:0 is applicable to many of David’s experiences. It was probably put into its present form after David reached the height of his power as king. He had conquered all his enemies and now controlled all the country from Egypt to the Euphrates (2 Samuel 8:1-18). The psalm is also recorded in 2 Samuel 22:0.

David opens by declaring his love for God (1) and thanking God for hearing his prayers and saving him from death at the hands of his enemies (2-6). God revealed himself in dramatic exhibitions of his mighty power, using earthquakes and storms (7-9), wind and rain (10-11), lightning and thunder (12-15) to deliver his servant (16-19).
The reason God answered David’s prayers was that David walked in God’s ways and kept himself pure and humble (20-24). God’s attitude to people, whether he helped them or opposed them, depended on whether they were devoted to him or rebelled against him (25-27). That is why David was always confident of God’s help (28-30).
God had blessed David with good health, physical strength, natural ability, and the desire to train and practise till he was skilled in the abilities God had given him (31-34). Above all, God gave David his saving power (35-36). As a result David was able to go on to certain victory, conquering his foes (37-42), expanding his kingdom (43-45) and bringing glory to God (46-48). As he looks back on what God did for him in the past, he offers further praise for God’s unfailing kindness (49-50).

Coffman's Commentaries on the Bible

"Then the channels of waters appeared, And the foundations of the world were laid bare, At thy rebuke, O Jehovah, At the blast of the breath of thy nostrils. He sent from on high, he took me; He drew me out of many waters. He delivered me from my strong enemy, And from them that hated me; for they were too mighty for me."

"Channels of the waters… foundations of the earth laid bare." "This language is reminiscent of the exodus";Anthony L. Ash, Psalms (Austin: Sweet Publishing Co., 1980), p. 81. but it also fits the event of the Final Judgment mentioned by Zephaniah (Zephaniah 1:2) in which all the "fishes of the sea: will be consumed on that Day when God will "cut off man from the face of the ground." The language here will allow the meaning that the waters of the whole earth shall be dried up, exposing the "channels of the waters" and laying bare the foundations of the earth, possibly exposing the very bottoms of the seas themselves. We freely admit that this might not be what is intended here; we only affirm that the language certainly allows such an understanding of it.

At the blast of the breath of his nostrils. Again from Ash, "This line implies divine wrath."Ibid. Indeed it does; and again we have another element of the Final Judgment, "The great day of his wrath" (Revelation 6:17).

Verses 16 and 17 have the psalmist's statement of God's saving him, drawing him out of many waters, etc. The "many waters" here are a "reference to the psalmist's enemies."Ibid.

Barnes' Notes on the Whole Bible

He sent from above - He interposed to save me. All these manifestations of the divine interposition were from above, or from heaven; all came from God.

He took me - He took hold on me; he rescued me.

He drew me out of many waters - Margin, great waters. Waters are often expressive of calamity and trouble, Psalms 46:3; Psalms 69:1; Psalms 73:10; Psalms 124:4-5. The meaning here is, that God had rescued him out of the many troubles and dangers that encompassed him, as if he had fallen into the sea and was in danger of perishing.

Calvin's Commentary on the Bible

16.He sent down from above. Here there is briefly shown the drift of the sublime and magnificent narrative which has now passed under our review, namely, to teach us that David at length emerged from the profound abyss of his troubles, neither by his own skill, nor by the aid of men, but that he was drawn out of them by the hand of God. When God defends and preserves us wonderfully and by extraordinary means, he is said in Scripture language to send down succor from above; and this sending is set in opposition to human and earthly aids, on which we usually place a mistaken and an undue confidence. I do not disapprove of the opinion of those who consider this as referring to the angels, but I understand it in a more general sense; for by whatever means we are preserved, it is God who having his creatures ready at his nod to do his will, appoints them to take charge of us, and girds or prepares them for succouring us. But, although every kind of aid comes from heaven, David, with good reason, affirms that God had stretched out his hand from on high to deliver him. In speaking thus, he meant to place the astonishing benefit referred to, by way of eminence, above others of a more common kind; and besides, there is in this expression a tacit comparison between the unusual exercise of the power of God here celebrated, and the common and ordinary means by which he succours his people. When he says, that God drew him out of great waters, it is a metaphorical form of expression. By comparing the cruelty of his enemies to impetuous torrents, by which he might have been swallowed up a hundred times, he expresses more clearly the greatness of the danger; as if he had said, I have, contrary to the expectation of men, escaped, and been delivered from a deep abyss in which I was ready to be overwhelmed. In the following verse he expresses the thing simply and without a figure, declaring that he had been delivered from a strong enemy, ⁽⁴⁰⁸⁾ who mortally hated and persecuted him. The more to exalt and magnify the power of God, he directs our attention to this circumstance, that no strength or power of men had been able to prevent God from saving him, even when he was reduced to the greatest extremity of distress. As in the end of the verse there is the Hebrew particle כי, ki, which generally denotes the cause of what is predicated, almost all interpreters agree in explaining the verse thus: God has succoured me from above, because my enemies were so numerous and so strong that no relief was to be expected by the mere aid of men. From this we deduce a very profitable doctrine, namely, that the most seasonable time for God to aid his people is when they are unable to sustain the assaults of their enemies, or rather, when, broken and afflicted, they sink under their violence, like the wretched man who having in a shipwreck lost all hope of being able to swim to the shore, sinks with great rapidity to the bottom of the deep. The particle יכ, ki, however, might also be explained by the adversative particle although, in this way: Although the enemies of David were superior to him in number and power, he nevertheless was saved.

(408) Bishop Patrick paraphrases the verse thus:— “He delivered me first from that mighty giant, Goliath, and then from Saul, whose power I was not able to withstand; and afterwards from the Philistines and Syrians, and many other nations, whose forces were far superior unto mine, and whose hatred instigated them to do all they could to destroy me.”

Smith's Bible Commentary

Psalms 18:1-50

The eighteenth psalm has a long title to it. It is to chief musician. It is a psalm of David, the servant of Jehovah, who spake unto Jehovah the words of this song in the day that Jehovah delivered him from the hand of all of his enemies and from the hand of Saul. And he said,

I will love thee, O LORD, my strength ( Psalms 18:1 ).

So that is all an introduction to the psalm, which is written in the Hebrew, just the introduction to the psalm. This evidently is the time when he was pursued and he escaped the hand of Saul and went down to Achish, because he speaks about dwelling, in the latter part, of dwelling among the heathen and all, and no doubt it was as he had fled from Saul to the Philistines so that Saul would not pursue him any more. And so now safe from the pursuit of Saul, having been delivered by the hand of God from Saul.

"I will love thee, O Lord my strength."

The LORD is my rock, and my fortress ( Psalms 18:2 ),

He had been actually been running in that rocky wilderness area around the Dead Sea, Engedi, and those rocky cliffs, hiding in those caves and using the rocks as a place of defense and as a fortress. "The Lord is my rock and my fortress,"

and my deliverer; my God, my strength, in whom I will trust; he is my buckler, the horn of my salvation, and my high tower ( Psalms 18:2 ).

All of these are defensive weapons of war. God is all of it. He is my defender. He keeps me. He is my high tower. He is my buckler. He is my strength.

I will call upon the LORD, who is worthy to be praised: and so shall I be saved from my enemies. For the sorrows of death encircled me, the floods of ungodly men ( Psalms 18:3-4 )

All of the troops of Saul, he came out with several thousand men pursuing David. And David looked over there and saw all these guys and he knew they were after my hide. And they had encircled David. He was trapped. "The sorrows of death encircled me."

The sorrows of hell encircled me about: the snares of death prevented to me. And in my distress I called upon the LORD, I cried unto my God: and he heard my voice out of his temple, and my cry came before him, even unto his ears ( Psalms 18:5-6 ).

Now, out of His temple. The temple was not yet built in Jerusalem, but he is talking about God's temple in heaven.

Then the earth shook and trembled; the foundations also the hills moved and were shaken, because of his anger. There went up a smoke out of his nostrils, and fire out of his mouth devoured: and coals were kindled by it. And he bowed the heavens also, and came down: and darkness was under his feet. And he rode upon a cherub [one of those angelic beings], and did fly: and he did fly upon the wings of the wind ( Psalms 18:7-10 ).

And all of this is very beautiful poetic and picturesque speech. Of course, this was a song written in Hebrew type of poetry. Very descriptive and very beautiful indeed.

In verse Psalms 18:16 he said,

He sent from above, he took me, he drew me out of many waters. He delivered me from my strong enemy, and from them which hated me: for they were too strong for me. They prevented me in the day of my calamity: but the LORD was my stay. He brought me forth also into a large place; he delivered me, because he delighted in me. The LORD rewarded me according to my righteousness; according to the cleanness of my hands he has recompensed me ( Psalms 18:16-20 ).

Verse Psalms 18:25 ,

With the merciful you will show yourself merciful; with the upright man, you will show yourself upright; with the pure you will show yourself pure; with the forward you will show yourself forward. For thou wilt save the afflicted people; but will bring down the high looks. For thou wilt light my candle: the LORD my God will enlighten my darkness. For by thee I have run through a troop; and by my God have I leaped over a wall. As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all of those that trust in him. For who is God save Jehovah? And who is a rock save our God? It is God that girded me with strength, and maketh my way perfect. He maketh my feet like hinds' feet, and setteth me upon my high places. He teaches my hands to war, so that the bow of steel is broken by my arms. Thou hast also given me the shield of my salvation: and thy right hand hath held me up, and thy gentleness hath made me great ( Psalms 18:25-35 ).

Interesting phrase, "Thy gentleness hath made me great." And he goes on and tells how the Lord had subdued his enemies that were rising up against him. And then he, in verse Psalms 18:43 ,

Thou hast delivered me from the strivings of the people; you have made me the head of the heathen ( Psalms 18:43 ):

He had actually gone been down in Ziklag, in the area of the Philistines, and he was the head of the city of Ziklag,

and of people whom I have not known shall serve me ( Psalms 18:43 ).

Now this, of course, David was speaking of himself, but it became prophetic of Jesus and the gospel going unto the Gentiles.

The LORD liveth; blessed be my Rock; and let the God of my salvation be exalted ( Psalms 18:46 ). "

Dr. Constable's Expository Notes

Psalms 18

As the title indicates, David wrote this psalm after he had subdued his political enemies and had established the kingdom of Israel firmly under his control. In this poem, David expressed his delight in the Lord and thanked Him for giving him the victories he enjoyed. This royal thanksgiving psalm also appears in 2 Samuel 22. The slight variations may be due to changes that Israel’s leaders made, under divine inspiration, when they adapted this poem for use in Israel’s public worship. Other individual psalms of thanksgiving are 30-32, 40, 66, 92, 116, 118, and 120.

"The two components essential to the [individual thanksgiving] genre are: (1) the psalmist’s report about his crisis, and (2) the statement or declaration that the crisis has passed and his deliverance is an accomplished fact. The latter element is that which distinguishes these psalms from the lament." [Note: Bullock, p. 152.]

Dr. Constable's Expository Notes

2. God’s deliverance 18:4-29

In this extended section, David reviewed how God had saved him in times of danger. In Psalms 18:4-19 he described God’s supernatural deliverance, and in Psalms 18:20-29 he explained it as he saw it through the lens of his faith in God.

Dr. Constable's Expository Notes

God delivered the writer as a lifeguard rescues a drowning man from the water that threatens to overwhelm him. David’s host of enemies almost swallowed him up, but God removed him from their clutches and brought him to a place of safety out of their reach.

Gill's Exposition of the Whole Bible

He sent from above,.... Either his hand, as in Psalms 144:7; he exerted and displayed his mighty power in raising Christ from the dead; or he sent help from his sanctuary; as in Psalms 20:2; and helped and strengthened him in a day of salvation; or when he wrought out the salvation of his people; or "he sent his word", as in Psalms 107:20; his word of command, to take up his life again, as he had given it to lay it down, John 10:18. The Targum is, he sent his prophets; but it may be much better supplied, he sent his angels, or an angel; as he did at his resurrection, who rolled away the stone from the sepulchre, as a token of his justification and discharge: so Jarchi interprets it, he sent his angels; and Aben Ezra supplies it thus,

"he sent his word or his angel:''

unless the sense should be, as Cocceius suggests, he sent a cloud from above, which was done at Christ's ascension, and which received him out of the sight of the apostles, Acts 1:9. Since it follows,

he took me; that is, up to heaven; thither Christ was carried in a cloud, one of God's chariots, he sent for him; and where he is received, and will be retained until his second coming; though rather the sense is, he took me by the hand:

he drew me out of many waters. This is said either in allusion to Moses, who had his name from his being drawn out of the water, Exodus 2:10; and who was an eminent type of Christ; and this is the only place where the Hebrew word is made use of from whence he had his name; or else to a man plunged in water ready to be drowned; see Psalms 69:1. By these "many waters" may be meant the many afflictions, sorrows, and sufferings from which Christ was freed, when raised from the dead, and highly exalted and crowned with glory and honour; and the torrent of sins which flowed in upon him at the time he was made sin for his people, from which he was justified when risen; and so will appear a second time without sin unto salvation; and the wrath of God, the waves and billows of which went over him, and compassed him about as water, at the time of his sufferings; from which he was delivered when he was shown the path of life, and entered into the presence of God, and sat at his right hand, where are joys and pleasures for evermore; and also his grand enemy Satan, with his principalities and powers, who came in like a flood upon him; but he destroyed him and spoiled them; and particularly the floods of ungodly men, spoken of in Psalms 18:4; seem to be here designed; compare with this Psalms 144:7; "so many waters" signify many people and nations, Revelation 17:15; and accordingly the Targum is,

"he delivered me from many people.''

This was true of Christ when risen and ascended; he was then separate from sinners, and made higher than the heavens; and this sense is confirmed by the following words, where what is expressed figuratively here is there literally explained.

Henry's Complete Commentary on the Bible

To the chief musician, A psalm of David, the servant of the LORD, who spake unto the LORD

the words of this song in the day that the LORD delivered him from the hand of all his enemies.

      1 I will love thee, O LORD, my strength.   2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.   3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.   4 The sorrows of death compassed me, and the floods of ungodly men made me afraid.   5 The sorrows of hell compassed me about: the snares of death prevented me.   6 In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.   7 Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.   8 There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.   9 He bowed the heavens also, and came down: and darkness was under his feet.   10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.   11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.   12 At the brightness that was before him his thick clouds passed, hail stones and coals of fire.   13 The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.   14 Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.   15 Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.   16 He sent from above, he took me, he drew me out of many waters.   17 He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.   18 They prevented me in the day of my calamity: but the LORD was my stay.   19 He brought me forth also into a large place; he delivered me, because he delighted in me.

      The title gives us the occasion of penning this psalm; we had it before (2 Samuel 22:1), only here we are told that the psalm was delivered to the chief musician, or precentor, in the temple-songs. Note, The private compositions of good men, designed by them for their own use, may be serviceable to the public, that others may not only borrow light from their candle, but heat from their fire. Examples sometimes teach better than rules. And David is here called the servant of the Lord, as Moses was, not only as every good man is God's servant, but because, with his sceptre, with his sword, and with his pen, he greatly promoted the interests of God's kingdom in Israel. It was more his honour that he was a servant of the Lord than that he was king of a great kingdom; and so he himself accounted it (Psalms 116:16): O Lord! truly I am thy servant. In these verses,

      I. He triumphs in God and his relation to him. The first words of the psalm, I will love thee, O Lord! my strength, are here prefixed as the scope and contents of the whole. Love to God is the first and great commandment of the law, because it is the principle of all our acceptable praise and obedience; and this use we should make of all the mercies God bestows upon us, our hearts should thereby be enlarged in love to him. This he requires and will accept; and we are very ungrateful if we grudge him so poor a return. An interest in the person loved is the lover's delight; this string therefore he touches, and on this he harps with much pleasure (Psalms 18:2; Psalms 18:2): "The Lord Jehovah is my God; and then he is my rock, my fortress, all that I need and can desire in my present distress." For there is that in God which is suited to all the exigencies and occasions of his people that trust in him. "He is my rock, and strength, and fortress;" that is, 1. "I have found him so in the greatest dangers and difficulties." 2. "I have chosen him to be so, disclaiming all others, and depending upon him alone to protect me." Those that truly love God may thus triumph in him as theirs, and may with confidence call upon him, Psalms 18:3; Psalms 18:3. This further use we should make of our deliverances, we must not only love God the better, but love prayer the better--call upon him as long as we live, especially in time of trouble, with an assurance that so we shall be saved; for thus it is written, Whosoever shall call upon the name of the Lord shall be saved,Acts 2:21.

      II. He sets himself to magnify the deliverances God had wrought for him, that he might be the more affected in his returns of praise. It is good for us to observe all the circumstances of a mercy, which magnify the power of God and his goodness to us in it.

      1. The more imminent and threatening the danger was out of which we were delivered the greater is the mercy of the deliverance. David now remembered how the forces of his enemies poured in upon him, which he calls the floods of Belial, shoals of the children of Belial, likely to overpower him with numbers. They surrounded him, compassed him about; they surprised him, and by that means were very near seizing him; their snares prevented him, and, when without were fightings, within were fears and sorrows, Psalms 18:4; Psalms 18:5. His spirit was overwhelmed, and he looked upon himself as a lost man; see Psalms 116:3.

      2. The more earnest we have been with God for deliverance, and the more direct answer it is to our prayers, the more we are obliged to be thankful. David's deliverances were so, Psalms 18:6; Psalms 18:6. David was found a praying man, and God was found a prayer-hearing God. If we pray as he did, we shall speed as he did. Though distress drive us to prayer, God will not therefore be deaf to us; nay, being a God of pity, he will be the more ready to succour us.

      3. The more wonderful God's appearances are in any deliverance the greater it is: such were the deliverances wrought for David, in which God's manifestation of his presence and glorious attributes is most magnificently described, Psalms 18:7-15; Psalms 18:7-15, c. Little appeared of man, but much of God, in these deliverances. (1.) He appeared a God of almighty power for he made the earth shake and tremble, and moved even the foundations of the hills (Psalms 18:7; Psalms 18:7), as of old at Mount Sinai. When the men of the earth were struck with fear, then the earth might be said to tremble; when the great men of the earth were put into confusion, then the hills moved. (2.) He showed his anger and displeasure against the enemies and persecutors of his people: He was wroth,Psalms 18:7; Psalms 18:7. His wrath smoked, it burned, it was fire, it was devouring fire (Psalms 18:8; Psalms 18:8), and coals were kindled by it. Those that by their own sins make themselves as coals (that is, fuel) to this fire will be consumed by it. He that ordains his arrows against the persecutors sends them forth when he pleases, and they are sure to hit the mark and do execution; for those arrows are lightnings, Psalms 18:14; Psalms 18:14. (3.) He showed his readiness to plead his people's cause and work deliverance for them; for he rode upon a cherub and did fly, for the maintaining of right and the relieving of his distressed servants, Psalms 18:10; Psalms 18:10. No opposition, no obstruction, can be given to him who rides upon the wings of the wind, who rides on the heavens, for the help of his people, and, in his excellency, on the skies. (4.) He showed his condescension, in taking cognizance of David's case: He bowed the heavens and came down (Psalms 18:9; Psalms 18:9), did not send an angel, but came himself, as one afflicted in the afflictions of his people. (5.) He wrapped himself in darkness, and yet commanded light to shine out of darkness for his people, Isaiah 45:15. He is a God that hideth himself; for he made darkness his pavilion,Psalms 18:11; Psalms 18:11. his glory is invisible, his counsels are unsearchable, and his proceedings unaccountable, and so, as to us, clouds and darkness are round about him; we know not the way that he takes, even when he is coming towards us in ways of mercy; but, when his designs are secret, they are kind; for, though he hide himself, he is the God of Israel, the Saviour. And, at his brightness, the thick clouds pass (Psalms 18:12; Psalms 18:12), comfort returns, the face of affairs is changed, and that which was gloomy and threatening becomes serene and pleasant.

      4. The greater the difficulties are that lie in the way of deliverance the more glorious the deliverance is. For the rescuing of David, the waters were to be divided till the very channels were seen; the earth was to be cloven till the very foundations of it were discovered, Psalms 18:15; Psalms 18:15. There were waters deep and many, waters out of which he was to be drawn (Psalms 18:16; Psalms 18:16), as Moses, who had his name from being drawn out of the water literally, as David was figuratively. His enemies were strong, and they hated him; had he been left to himself, they would have been too strong for him, Psalms 18:17; Psalms 18:17. And they were too quick for him; for they prevented him in the day of his calamity,Psalms 18:18; Psalms 18:18. But, in the midst of his troubles, the Lord was his stay, so that he did not sink. Note, God will not only deliver his people out of their troubles in due time, but he will sustain them and bear them up under their troubles in the mean time.

      5. That which especially magnified the deliverance was that his comfort was the fruit of it and God's favour was the root and fountain of it. (1.) It was an introduction to his preferment, Psalms 18:19; Psalms 18:19. "He brought me forth also out of my straits into a large place, where I had room, not only to turn, but to thrive in." (2.) It was a token of God's favour to him, and that made it doubly sweet: "He delivered me because he delighted in me, not for my merit, but for his own grace and good-will." Compare this with 2 Samuel 15:26, If he thus say, I have no delight in thee, here I am. We owe our salvation, that great deliverance, to the delight God had in the Son of David, in whom he has declared himself to be well pleased.

      In singing this we must triumph in God, and trust in him: and we may apply it to Christ the Son of David. The sorrows of death surrounded him; in his distress he prayed (Hebrews 5:7); God made the earth to shake and tremble, and the rocks to cleave, and brought him out, in his resurrection, into a large place, because he delighted in him and in his undertaking.

Spurgeon's Verse Expositions of the Bible

Divine Interpositions

Suggested by the loss of the "Princess Alice" September 8th, 1878 by C. H. SPURGEON (1834-1892)

"He sent from above, he took me, he drew me out of many waters." Psalms 18:16 .

I do not know how you feel, my brethren, at this time, but as for myself, a heavy cloud seems to hang over me all the day. The overwhelming calamity of last Tuesday, so crushing and so far reaching, of which we must have spoken to each other, I suppose, every hour during the past week, cannot be removed from the thoughts of our minds or from the affections of our hearts. The whole of London may well be likened to that ancient city of which we read "The city Shushan was perplexed." Every man has been asking his fellow, "Have you lost a friend?" and no man wonders when the answer is, "Alas, I have been sorely bereaved." In our own immediate circle we have borne a special share of the grief, for five, at least, of those who are in church membership with us have been removed from our midst, and we can scarcely speak with any of our brethren without discovering that they have lost some connection or friend. Alas, that unhappy vessel has sunk with a more precious freight than ever loaded Spanish galleon, and her wreck has brought a greater loss to our city than if she had carried untold gold. We cannot help thinking of this dire affliction, and, therefore, we had better think of it with some practical purpose. I believe that this sudden grief comes, like every other event, from God, and comes as a voice from God to this our city a voice which, we trust, will be heard and regarded. "The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it." We are of the mind of that old prophet who said, "Shall there be evil in a city, and the Lord hath not done it?" (Amos 3:6 .) Cometh there anything in the form of calamity upon the sons of men without the permission, control, and overruling of the Lord? Assuredly not. "The Lord killeth and maketh alive: he bringeth down to the grave, and bringeth up." I know that many minds are so stunned by this tremendous blow, that they can hardly think of God in connection with it, and half wish to believe that the Omnipresent was not there. The problem staggers their reason, and they are unable to leave it among the mysteries of faith. As yet they have not gained the confidence of Job, who denied that affliction cometh out of the dust, but attributed it to the Lord, saying, "He taketh away: who can hinder him?" Even some who love the Lord, and trust him, are somewhat of the mind of Mary and Martha when they said, "Lord, if thou hadst been here, my brother had not died"; while others who should know better would timidly conceal their belief in an overruling providence, lest the ribald world should scoff at them. Let them scoff, I say; for our God is none the less glorious because his ways are far above and out of our sight. It is an atheistical thought which would put God out of any place; if he be not everywhere, he is nowhere; omnipresence is an essential of Godhead. If his hand ruleth not over evil it is not omnipotent, and thus again it lacks another essential attribute of deity. It would be dreadful to suppose him to have a limited dominion: "His kingdom ruleth over all." We are not as those who believe in two co-existent forces, each supreme, one of whom shall create disasters, and the other shall distribute blessings. The prince of evil is, according to our faith, subordinate to the great Lord of all. Thus saith Jehovah, by the mouth of his servant Isaiah, "I form the light, and create darkness: I make peace, and I create evil: I the Lord do all these things." He reigneth in the calm summer's day, and gives us the precious fruits of harvest, but he is equally present and regnant in the hurricane which destroys, or the blight which desolates. His providence speeds the ship to its desired haven, but it is equally his providence which sinks the barque and its mariners to the bottom of the sea. It is his power which looses the bands of Orion and binds the sweet influence of the Pleiades; his are the lightnings as well as the sunbeams, the thunderbolts as well as the raindrops. He is able to make the heaven as iron and the earth as brass, so that our land shall not yield her increase; he can call for a famine and break the whole staff of bread; for famine, pestilence, and war are as rods in his hand. Everywhere is God, and in all things his hand is present: in the things which seem to us to be evil as well as in the events which appear to us to be good, God is at work. He doeth no wrong, for God is not tempted of evil, neither tempteth he any man, but we speak of physical evil, which causeth sorrow, pain, and death among men, and we say that certainly God is there. If not a sparrow falleth to the ground without our Father, we are sure that no great calamity can befall us apart from him. He is not far from us in our deepest sorrow, and however we may trace a calamity to the carelessness or the mistake of men, these are but the second causes, and we see behind all mere detail the permit of the Lord. If it were not so, mourners would be deprived of the greatest reason for submission, and the surest source of consolation. Even where a terrible event is the result of crime God is not excluded. He shares not the guilt, but he overrules the act. Think of the crucifixion of our Lord, and remember that though the sin of it lay heavy upon those who perpetrated it, yet the grand design of it was God's. Read Peter's words in the Acts: "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." Who shall deny that God was at Calvary, though sin there reached its culminating point? We freely admit that we do not understand this, and therefore we do not attempt to explain it; but we believe and adore. Happily, we need not attempt to justify the ways of God to man, for he asks no defense at our hands, and deigns not to give any account of his matters: this only is our resolve, "Though he slay me yet will I trust in him." Now, the question which has very naturally suggested itself to many is this, If there be a providence, why does it permit these terrible evils? It is dreadful that human life should be lost on such a scale: God is omnipotent, nobody doubts that; why, then, does he not interfere to save? That shall suggest to us the first point of our discourse this morning, that miraculous interpositions in the affairs of this life are not to be expected, and we may not hope literally to use the words of our text and say," He sent from above, he took me, he drew me out of many waters." Still, secondly, we shall note that, according to our text, providential interpositions of another kind are vouchsafed; and thirdly, and best of all, gracious interpositions are given for the salvation of men. What though the Lord doth not nowadays send from above, and take his servants, and draw them by miracle out of the waters of the river, yet doth he uplift us from the depths of trouble, and especially doth he upbear us from the deeps of sin to our eternal salvation, for thus saith the Lord, "I will bring again from Bashan, I will bring my people from the depths of the sea." I. First, then, MIRACULOUS INTERPOSITIONS IN THE CALAMITIES OF THIS LIFE ARE NOT TO BE EXPECTED. I am not standing here as an advocate for God to defend his character because he does not thus interpose, for to objecters his sole answer is, "Nay, but O man, who art thou that repliest against God?" If you will accuse your Maker he will not care to answer you. You who have forged the accusation may fashion an answer, if it seem good unto you. Yet there is a difficulty which none can deny, and that difficulty lies in a fact. Why is there any evil at all, seeing that the good God is almighty, and sits upon the throne? This is the old puzzle which none can answer. The negro put it in a very natural form when he asked the missionary, if God be so much stronger than the devil, why does he not kill the devil and make an end of his mischief? Just so: that is the top and bottom of the matter. There is the question, but who can answer it? A fool may raise in an hour more objections than the wisest man could remove in a century. Now, the cleverest theory will not alter facts. What you and I may think is a very small matter compared with what really is, and it is quite certain that there is moral evil in the world, and that there is also a God; that there is physical evil in the world, and yet love is supreme; and that the Almighty permits fire and water to destroy his creatures, and does not interpose to rescue them, and yet he is full of tenderness and pity. There be some of course who will dare to condemn their Maker, and call him by I know not what horrible names. I have even heard such a word as "monster" hissed from between proud lips. Again I say it is not worth our while to answer such objectors, because such persons are not pervious to explanation, nor willing to receive it; and then again, it is a small matter to the Most High what such persons may think of him. He doeth as he pleases and asks no leave from his creatures. But now just for a minute let us consider the question which we trust is modestly proposed. Suppose that every time a great danger threatened we might expect a miraculous interposition from heaven, what then? The supposition is not absurd, for there might be such an interposition: we must admit the possibility since God is almighty. The train is thundering along the iron way, it will dash into another, and many lives will be destroyed, but if the Lord willed it he could put his hand upon the engine and stay it in its full career. The vessel freighted with eight hundred lives is about to sink: but if the Lord willed it he could buoy it up in the hollow of his hand. Yet he does not move; the iron road is strewn with the dead, the river is gorged with corpses. We do not know all the reasons for this non-interference, but yet we think we can see a little, which little we will think upon. For, first, such interpositions would change the whole arrangement of the world: it would not be the same place at all. The Lord has made this world, and he governs it by certain fixed laws. If those laws were variable, and were continually being altered, it would be another form of creation altogether, and man had need to be another creature. His physical, moral, and even spiritual condition would be changed from top to bottom. It was the Lord's arrangement that he should put forth his power in certain ways which we call the laws of nature, and by that arrangement he abides. There is no such independent force as "nature," as some are always dreaming; nor is there any energy in mere laws of nature apart from God's own power. You may write all the laws you like, but there is no power in laws, there must be a power in the king to carry out the laws. All power emanates from God, be it what it may; he is the source and fountain of all the forces which operate throughout creation; but he has been pleased from the beginning to determine that his power shall usually go forth in certain ways, and under fixed laws and regulations. He can suspend those laws when he pleases; he can quench the violence of fire, stop the mouths of lions, and make water to stand upright as a heap; but he has not often done so, and in these days he never does so. I think we can in a measure see why; for if such were the case continually, the whole plan and purpose with which he made the present world would have been abandoned, and another mode of power would have taken its place. Recollect, too, that whatever the plan of God is, it is now being carried out under the shadow of the Fall. There had been, I suppose, neither pain, nor sickness, nor sighing, nor death, had there been no sin. If had been possible for a race to have multiplied from the glades of Eden, and to have gone forth into a wider Paradise as pure and holy as Adam first came from his Maker's hands, I can believe that there would have been no famine, no war, no catastrophe of shipwreck by sea, nor of accident by land; but however multitudinous the human race might have become its records would have been all unstained with agonizing details such as those which blacken the broad-sheets of to-day. But, alas, man has fallen, and to a race in such a condition it would not be consistent that everything should be of sunlight and summer; there must now be heard the roar of the storm and the cry of death, as the fruit of sin. Render calamity impossible and what mark would there be of the divine displeasure for man's revolt? Wherein indeed would sin differ as to its consequences from obedience and holiness? Think for a little, and you will see reason for God's staying his hand from rescue. Furthermore, if interpositions were given to save the lives of godly men alone, as some would have it, then this world would became the place of judgment, which it is not intended to be. It still remains among many persons as a superstition that if there is an accident, and people suffer, there must have been some special sin in the victims of the disaster; and yet our Lord has told us that the men upon whom the tower of Siloam fell were not sinners above others, and the Galileans who were slain by Pilate were not sinners above other Galileans. I pray you dismiss from your minds the idea that a sudden death is necessarily a judgment. Never draw any inference from the destruction of a building, or the wreck of a ship, or an explosion, or aught of that nature, as to the character of the persons who perish, for if you do you will be guilty of cruel injustice. What if some gracious man be spared, ascribe the deliverance to providence, but do not suppose that those who perished were less gracious than he. You shall find that men of bad character sometimes escape where saints are left to die. Because I said the other day that providence had saved a certain godly woman, foolish persons drew the inference that I condemned those who perished. No sentiment could have been further from my mind. I ascribe to providence death as well as life, and draw no inference as to the character of the person. What if a man has found a watery grave in the Princess Alice, do not therefore imagine that God was angry with him, for he may now be in Paradise, and at any rate the same wreck carried down with it many of the Lord's beloved. Now, if God were to interpose and save his own people whenever they were in danger, this world would become the place of judicial separation, which it is not and is not meant to be: judgment is reserved for the world to come. When Christ shall descend from heaven with a shout, and sit upon his great white throne then will he separate the tares from the wheat, but now they are to grow together. Then will he put the goats on the left and the sheep on the right, but for the time present they feed in the same pastures. One event happeneth to them all; as it happeneth to the fool so happeneth it to the wise. This is not the land of judgment, but of longsuffering; not the place wherein God giveth sentence, but waiteth patiently awhile. There is a judgment of nations in this world, but that of individuals, with rare exceptions, is reserved for the final account. Beloved, note once again that if God were to interpose in the case of all calamities it would involve many evils. For, observe, if next year the mass of farmers should refuse to sow the fields, if over whole nations the land should be left to produce only weeds, there would be great scarcity of corn. Suppose that in such cases God should interpose and cause harvests suddenly to grow by miracle, that our teeming millions might escape starvation, what would be the consequence? Why, it would encourage idleness everywhere; men would say, "The Lord is too good to let us starve, and therefore we may allow the plough to rust, and dance away the hours." Would that be well? Suppose again that when a contagious disease comes into a district the Lord miraculously prevented it from being fatal, although the carelessness of men may have left feverlairs in rotting, overcrowded houses enough to pollute the very air. Suppose, I say, that we all neglected sanitary laws, and then knew that a merciful God would not let the poor people die of fever, or of cholera, then the filthiness of our cities would increase till they became huge dunghills, and man who is great enough now at polluting rivers and defiling God's earth in every imaginable way, would go on to turn the whole earth into one monstrous globe of rottenness. But now even pests and plagues and fevers have their good side, they are watchmen to sound an alarm, prophets to give us warning. They arouse man to discover the laws of his being, and thus they benefit the race. Suppose again that whenever there is a likelihood of there being an accident God were to send an angel at once to interpose, and avert the collision or the wreck, what would happen? Why then, of course, every railway and steamboat company might go in for accidents in any quantity, seeing they would be harmless, and might even become attractive. There would be no reason for keeping a watch at the ship's bow, and no necessity for breaks or signals. There would be no longer any need to be careful about human life, but we might each one be as reckless as he pleased, and gratify himself with experiments which could not end fatally. Such a state of things would destroy many of the virtues, and render many vices harmless. I cannot suppose a world regulated upon such a system; I can imagine God divinely interposing and suspending his own laws now and then, as pleaseth him, for some great purpose of instruction; but it appears wise and good for all concerned that, having made man what he is, the Creator should rather leave him to take the consequence of violating the fixed laws of matter than make those laws variable and uncertain. Again, dear friends, divine interpositions of a miraculous sort would not be attended with the advantage to the ungodly which we might suppose, because if there were miracles of mercy on the behalf of God's people to snatch them from a watery grave, or from the devouring element of fire, or from the deadly consequences of a collision, then we might expect to have, and naturally should have, miracles of judgment, too. If you get into the wilderness, and manna falls from heaven, and water leaps from the rock, remember you have also entered a land where the earth opens to swallow up Korah, Dathan, and Abiram, and where the very sand breeds fiery serpents to sting to death the rebels against God. You cannot have the mercy wonder interposing without having the judgment wonder side by side with it: and on the whole it is a more lenient mode of dealing on God's part to let sinners alone, and to let one event happen to all men for a while, because the longsuffering of God leadeth the sinner to repentance, and the sorrow that falleth upon the child of God is blessed to him. If all accidental deaths were punishments it would be a far more terrible state of things than that which is now before us; and therefore the matter is best as it is. If we had wonders of miraculous deliverance often before us they would not impress mankind as we imagine. If God were always suffering the wicked to drown or burn, and always snatching the righteous from the midst of every danger, men would not think much of it after all; they might be slightly impressed at first, but by-and-by they would harden their hearts. In Egypt there was light in the houses of the Israelites when all was dark with the Egyptians, and God smote Egypt heavily while he was blessing Israel; but this fact did not affect Pharaoh, for he only hardened his heart the more. When in the wilderness the Israelites, murmuring against God, saw some of their companions swallowed up and destroyed, it very little affected them; for soon after they began murmuring against Moses, and charged him with destroying the people of God. All things considered, the arrangement is best as it is, and the Lord knows it is so, and, therefore, continues the method of letting physical law take its course, although occasionally it may destroy hundreds of lives. Neither would it be so great a gain to the godly, as some imagine, always to have their lives spared in times of danger. We have to die some day, brothers and sisters, and we have nothing here below which might make us anxious to postpone the hour of our departure. It is as well to die one way as another: at least, there is small choice in the modes of death. If one were asked by what death he should glorify God, he might be long in the choosing, and probably would then choose that which would be most painful. Some are afraid to go to sea lest they should be drowned, and yet there is little reason for the fear. When a captain was asked whether he was not afraid to go to sea he said, "Not at all." "But your father was drowned, captain?" "Yes." "Your grandfather was drowned?" "Yes." "Your brothers have been drowned?" "Yes." "Are you not afraid to go to sea?" "No," said he, "not at all; for I may ask you the same question. Your father is dead?" "Yes." "Where did he die?" "In his bed." "And his father, where did he die?" "In his bed." "And his father?" "In his bed." "And your brothers, where have they died?" "In their beds." "Are you not, then, afraid to go to bed?" Certainly we must die somewhere or other, and we shall not die one single minute before the ordained period. I am a sufficient believer in predestination to feel sure that every bullet has its billet, and that no death can befall the man whom God ordains to live, God hath appointed all things, and his people are safe everywhere, whether they live or die. "Surely there is no enchantment against Jacob, nor divination against Israel;" the powers of darkness cannot harm us though they put forth all their craft and power. The Lord has declared that he who hath made God his refuge shall abide beneath his shadow, and therefore we may go where duty calls us without trembling, and we may die when God bids our spirit return without the slightest fear. We ask no immunity from death. Why should we be absolved from it? It is better to die than to live full often, inasmuch as it is better to be in heaven than to remain in banishment below. So there I leave that matter of the non-interposition of God to think very briefly of interpositions which do occur. II. PROVIDENTIAL INTERPOSITIONS ARE FREQUENT AMONG GOD'S PEOPLE: they can often say, "He sent from above, he took me, he drew me out of many waters." Divine interpositions come in the way of deliverance from floods of trouble. Have you not experienced them? How strikingly has God delivered some of us! What remarkable preservations of life have we enjoyed; not miraculous, certainly, but full of wonder for all that. We have as much reason to praise God for our deliverances as if the laws of nature had been suspended, for we have been quite as completely preserved. What helps we have had in the hour of sorrow, when one after another our beloved have been taken from us, or when they have gone to the very edge of the grave, and yet have been spared to us. How often have we been helped in business troubles and saved from impending failure or serious loss! In times of slander, when our character has been belied, how graciously has God brought to light our innocence! I say again, not by miracle, but yet very marvellously has our God delivered us. In answer to prayer God worketh in his own way for the good of his people without stopping one single wheel of providence: without violating one single law of nature, God is able to work the same end as we sometimes wish he would work by a miracle. He will not quench the violence of the flame, but yet a precious life shall be snatched from a burning house. He will not prevent the water from drowning, and yet in how many cases in answer to prayer have vessels been saved and the lives of men preserved by unexpected incidents! He will not stop the ordinary run of business, nor alter the way in which the world goes on, and yet he knows how to help the poor, and to bless the struggling tradesman, and to bring up the righteous from deep distress. A miracle is a rough procedure after all, if I may dare say so, compared with the Lord's present methods. The grandest achievement of all is for the Lord God to work miraculous results without miracles, to produce by common means, in answer to the cry of his servants, that which appears to be impossible without a suspension of natural laws. See how the Lord allows all the forces of nature to drive on in their ordinary course, and yet the outcome of it all is that his servant is delivered and his prayers answered. God doth this by very varied ways. We have known some who have been brought out of deep waters by having health suddenly restored to them, or by having the health of those upon whom their maintenance depended renewed. This is God's mercy, and let him be praised for it. Sometimes circumstances have greatly changed; a man has been going down hill for years as to his business, but something quite unexpected has happened, and he has just as gradually risen to a position of comfort. My friends, believe in the unexpected. I was about to utter a paradox, and say expect the unexpectable. Believe that God will do for you something which you know nothing about. The Lord always has a plan in reserve. You think he has reached his last, and you will be left to perish; but it is not so. At the right moment he will bring forth some new and surprising stroke of wisdom, which he did but postpone to the particular moment, so that when he performs it, and draws his servant out of deep waters, the praise and the glory will the more fully redound to his name. We have known the Lord save his servants in the hour of trouble by touching the hearts of their enemies; those that were most unkind and cruel have suddenly become the most generous and thoughtful. At other times enemies have died or have been put to confusion, like the wicked Haman when he plotted the destruction of the Jews. The Lord has hanged up Haman that his chosen might be delivered. Mordecai has gone from the king's gate to the king's house, and Haman has ascended from the king's table to the king's gallows. I cannot instance all the ways in which the Lord makes clear the pathway of his people, but this I know that often in our lives some of us have had to pause and sing, "He sent from above, he took me, he drew me out of many waters." Some will not see the hand of God, but I warrant you, brethren, those who have been delivered out of the deep waters will see it. Their experience teaches them that God is yet among us. Others may talk about "laws of nature," as if God were gone to sleep and had left the world wound up like a watch to go without him; but those who have been in sore affliction and tribulation, and have been brought out therefrom, will for ever bless and extol him who is a very present help in trouble. Yes, my brethren, the way by which we have come hitherto is as full of God as this city is full of men. There are deserts which the foot of man hath never trodden, but there is no wilderness where the foot of God hath not been. What say you, my beloved friends, you are not fanatics, neither has the enthusiasm of devotion carried you out of your minds; but are you not conscious of distinct providential deliverances? "Conscious of them," say you, "indeed, if we did not speak of them with joy and thankfulness, the very stones of the street would cry out against us for our wicked silence. Many and many a time hath he sent from above, and rescued us. We are, like Moses, drawn out of the waters, and like him we would be servants of the Lord." III. Now, thirdly, INTERPOSITIONS IN MATTERS OF GRACE ARE THE CHIEF OF ALL. As best I can I should like to conclude with a few words upon this subject. God does not, even to save the souls of his chosen, violate any of his laws. "The soul that sinneth, it shall die." "Every transgression shall have its just punishment and reward." Yet the Lord would save his people. How should he make these two things agree, how should he be just and yet the justifier of the ungodly? It is in the person of our blessed Lord Jesus Christ that we see how one law has been made to counteract and yet to honor another, to remove its direful consequence and yet to make it honorable. You recollect that the law of the Medes and Persians could not be altered; and there was a law made by Ahasuerus that on a certain day the people of all countries might gather themselves together and kill the Jews. Haman had promulgated this royal edict far and wide, and the king could not alter it. Mark the wise method by which the cruel law was met; they made another law, which was that the Jews might defend themselves, might slay those who tried to kill them, and take all their property for a spoil. This met the case, though no edict was revoked. Now, God does not and never will alter his law that sin must be punished; but forth comes another law that, inasmuch as the first sin was committed by a representative man, a representative man should be permitted to come in and bear the penalty which was consequent thereon. This has been done; no law has been broken, and yet God's mercy has had free course. Now let us think a minute or two upon this great salvation and how it is described in the text. "He sent from above." Oh, blessed Lord, the whole race of man was sinking in the old vessel of the covenant of works which had been cut in pieces by the first sin; they were all going down en masse to destruction. Then thou didst send from above. But who was he that was sent? Not the brightest of the cherubim nor the chief of the angelic band, but HE came, the messenger of the covenant, whom we delight in, the Son of God, the only begotten of the Most High, the brightness of his Father's glory. He was the Messiah, the sent one, and he descended from above that he might work out our redemption. Brethren, let your hearts leap for joy as you behold the messenger of the covenant of grace, even Jesus Christ, the adorable and ever blessed Son of the Highest. Now, note the next word, "He took me." When we had lost all hold on God then did this blessed messenger take hold on us. He accepted us as the Father's gift to him, and accepted a charge as the great Shepherd of the sheep, that he would keep and preserve those whom his Father gave him, though they were ready to perish. Then what a hold he took on us. He took not up angels, but he took up the seed of Abraham, by becoming a man. Babe in Bethlehem, laborer at Nazareth, suffering man at Gethsemane, thou hast taken indeed a hold on us, such as thou wouldst not relax in life or death! "The Word was made flesh, and dwelt among us," and so being sent from above he took hold upon us. Then what a wondrous drawing took place after that grip had once been given, He drew us out of many waters, entering into them himself, plunging into the rivers of grief and infirmity, and then into the waters of the curse, being "made a curse for us": descending deep, as it were, into the very depths of hell to bring up the Lord's jewels, that they might be delivered from the pit. Oh, the matchless uplifting which he gave to us when he drew us out of many waters by his own suffering life and agonizing death. Fix your eyes, brethren, upon the work of Jesus. See the human race all sinking. Behold how hopeless and helpless it is; and see him descending, walking the waters, snatching with his own right hand sinking men and women from the billows of destruction, and landing them on the Rock of Ages, putting a new song into their mouths. As you feel that you are partakers of this deliverance, let each one of you say, "He sent from above, he took me, he drew me out of many waters." This was the great deed itself, but, just a minute, I ask you to remember the application of it to your own experience. Do you recollect when you felt everything sinking from beneath you? My own self-wreck will help me to describe your experience. I had sailed on gallantly in the good vessel of my own works, hearing music, and full of delight, never dreaming of danger; but suddenly the law of God came along, moving unswervingly in its terrible course, and it cut into the vessel of my works, as though it had been vanity itself. Down it began to sink, and I with it. I looked around for something I could lay hold upon, but nothing availed. The priest was there and offered me his inventions, but I knew him of old, and knew that he would sink as well as I. What, then, could he do for me? Ceremonials were there, but I knew that they prove bubbles to a man who trusts in them. Hopes of salvation by self-mortification were there, and the like, but they clearly could not bear the weight of such a sinner as I was. I sank, I sank, nor had I will or wish to be saved, nor did I struggle for life; yet Jesus came, whose will of grace precedes our will, whose purpose of love outruns our desire for salvation. "He took me": well do I recollect his grasp. He took me and made me more conscious of my danger than I had been before. He took me, by his Holy Spirit, and I knew that he had taken me, for I began to feel his grip tightening upon me. He drew me gradually to look at him, to trust him, and to leave myself and all my hopes entirely in his hand, then he drew me right out of the many waters and made my heart to sing for joy. Do you not recollect the time with yourself? As you look with wonder upon some friend who has been rescued from the great calamity of this week, I want you to feel that you may look with equal wonder upon yourself, for you have experienced a greater rescue. You have been delivered from sinking into the pit that hath no bottom, a sinking down in sin and into the lower depths of corruption. He came from heaven, he took you, he drew you out of many waters, therefore praise and bless his name! You were too anxious to hope, and yet he taught you to hope in his mercy. You were too despairing to struggle, but he made you exercise holy violence to enter the kingdom. You were too weary and despondent to trust, but he led you to faith. His divine Spirit wrought all your works in you, and here you are sitting in this house of prayer this morning to say, "He hath delivered my soul from death, mine eyes from tears, and my feet from falling." Now, I should not wonder if since then you have been pretty nearly shipwrecked as to your spiritual hopes, and have a second and a third time been rescued. You have begun to grow somewhat cold, and you have wandered from the Lord, and you have, therefore, dreaded the total destruction of all true religion within your spirit. Then you have cried out in fear "I have been a hypocrite, or a mere formalist, and shall perish after all." But when you were ready to give all up under the temptation of the powers of darkness the Lord has again restored you. Has he not sent from above and taken you out of the deep yet again? Yes, blessed be his name, he has sought you and led you back to his ways. If I address a backslider who feels as if he were sinking deeper and deeper, I would pray for him that he may yet know how Christ can save a sinking Peter and bring a runaway Jonah to the shore again. Last of all, we shall soon come into the many waters of death: sooner, perhaps, than we think. To some the stream of death is very shallow. We have known certain of the saints go over dry-shod, singing all the way. They can hardly have been conscious of death, nor have known when they were last on earth and when they were first in heaven. But there are others who have to cross Jordan at a time when it overfloweth its banks, and, like Christian in the "Pilgrim's Progress," they are up to their necks in the stream, and need words of comfort. You remember how one said, "Fear not, brother, I feel the bottom, and it is good." There is a rocky bottom all the way across. No slippery sand nor sucking mud, but sound rock from shore to shore, and however deep it is, it is never so deep as to drown a believer's hope, nor destroy his soul. Yet I can imagine the best of saints to be flooded with many troubles in their last hours physical weakness, depression of spirit, temptations of Satan, family difficulties, all increase the swellings of Jordan. Do you know what will happen? He will send from above, he will take you, and he will draw you out of many waters, and you shall rise to glory. What a heaven of heavens above others will you feel when you go right up from the depths to the heights! To leap right away from de profundis to in excelsis, from the death-sweat and the expiring faintness to the ecstasy and the ineffable glory, how transcendent the bliss! What an exchange it will be, brethren, for those who have grown old and decrepit, or for those who could scarcely say even a word to testify their dying faith, to find themselves on a sudden rid of every ache and pain, and all their withering flesh, and to be disembodied in perfect liberty, charmed with the beatific vision of their Lord, from whom they are never to part again. Why, methinks, we might almost choose the death-road of the two. Some are very fond of expecting that their Lord will surely come in time to prevent their dying. Ah, well, you may be very thankful if it happens, but I do not think it is the way I shall go, nor can I say that I envy you the prospect in which you delight. In heaven you will come to us who die, and ask us What was it to fall asleep in Jesus? What was the feeling of putting off the body? What was the joy of being made like our Covenant Head in death? I do not say that you will regret that you did not descend into the tomb, but of this I am sure, none of us who shall sleep will think that you had any preference over us.

"Where should the dying members rest, But with their dying Head?"

If the Master went that way, descending into the sepulcher, and so up by the hill of resurrection to the golden gate, we will not even envy Enoch and Elias, though they were permitted to take the reserved route, and enter the city by the postern gate. It shall be all well with us if we are resting in Jesus, for at the last he will send from above and take us, and draw us out of many waters. To his name be praises. Amen.