makes persons enjoy these mercies. This is mentioned, Acts xiv. 17, God left not himself without witness, in that he did good, filling our hearts with food and gladness. There we have an account not only of the outward blessing coming from God, but likewise the enjoyment of it.

Virtue of another kind is equally necessary to make any spiritual mean answer the great design for which it is appointed. This is the energy of the Holy Ghost, which is absolutely necessary, and alone efficacious. This is to the Christian more than his soul is to his body. By it he is quickened and supported, enlightened and revived. By this energy is not merely meant the inhabitation of the Spirit, but his active agency, without which the promises are dark and sapless, ordinances lifeless and unprofitable, and duties tasteless and insipid. When this agency is powerfully exerted, and the precious influences of the Spirit are bestowed in a large measure, they constitute the sweet attainment which is known by the name of manifestations, communion, and the enjoyment of God. These give the most peculiar relish to religious exercises. Such enjoyments make the believer's happy seasons, and sweetly constrain him to say, This is none other than the house of God and the gate of heaven. Then God is glorified, and the enlarged heart runs with pleasure in the way of his precepts.

Passing many other things, we shall only add, that the blessing is always suited to the case of these on whom it is bestowed. Among the saints, some need one thing, and some another. The Lord makes his

blessing suit them all. He quickens one, and comforts another. He supports the weak, and succours the tempted. He revives the declining, and visits the deserted. He gives the blind their sight, and raises up the bowed down. He heals the broken in heart, and bindeth up their wounds. He executeth judgment for the oppressed, giveth food to the hungry, and looseth the prisoners. The blessing has always such effects as carry indubitable evidence that it comes from a gracious God. It dispels our fears, and quiets the mind. It endears ordinances, and gives them peculiar relish. It sweetens all our outward mercies, and alleviates our trials. It fills the heart with desire for the full enjoyment of God, and makes the saint resolve to wait on the Lord till that happy period arrive. In one word, the blessing is the pledge and foretaste of glory. When the Lord bestows one saving mercy, he says, I will see you again. The blessing is a cluster from the land of promise, proclaiming the riches of that distant country, kindly inviting to it, and supporting in the way. Among all saving blessings there is an indissoluble. connexion, grace and glory are inseparable. This is taught by the apostle, Rom. viii. 30, “Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."

While the blessing itself is remarkable, the manner of bestowing it merits attention. The Lord promises to pour it out. it out. This figure,

1. Is expressive of God's bounty and liberality. He delights in mercy. We are not straitened in him.

He takes many methods to acquaint sinners with the greatness of his love, and the riches of his grace. When he promises to pour out the blessing, he compares it to rain. The various benefits conferred on the saint from his conversion till he is introduced to glory, are compared to the former and latter rain. Accordingly we are called to ask of the Lord rain, and he promises to make bright clouds, and give showers of rain to every one grass in the field, (Zech. x. 1.) The great blessings of the new covenant are promised, Isa. xliv. 3, under the idea of pouring water on the thirsty, and floods upon the dry ground. Nothing can be more expressive of infinite bounty, than when the most precious blessings, instead of being given in a scanty measure, are poured out from God's all-sufficing fulness like rain from the clouds. While the Lord instructs us about his liberality by this and such figures, he frequently, and in the plainest manner, asserts the reality and greatness of his bounty. He assures us that the most heinous sins bear no proportion to his mercy, and that however numerous our iniquities be, he will multiply to pardon. He has given the most satisfying evidences and conclusive proofs of his infinite liberality in bestowing grace on his greatest enemies, and receiving into favour those who had most opposed him. Above all, his bounty and the liberality of his grace are most illustriously displayed in not sparing his only begotten Son, but delivering him up to the death; in freely setting him before sinners of every description; and using every mean to bring them to receive him and his salvation.

2. It points out the number and variety of Divine blessings, as one drop falls after another when the rain is poured out from the clouds; so there is a constant succession of the various blessings which the Lord bestows upon his people. Like the waves, they constantly succeed one another. From the moment of conversion, to all eternity, he pours out blessings without intermission. Though these should be in different degrees, and though the soul should not always equally apprehend them, his loving-kindness is never taken away, and he waters the whole of his vineyard every moment.

Justly is the promise called running, as it attends the saint in every period of his life, and supplies his wants. In it there is the sound of abundance of rain, which drops down in various successive blessings. With the greatest propriety may Christians resolve to bless God, while they have any being, for these various blessings; for God has promised to bless them while He lives. Thus it is the comfort and

song of every saint, saint, "God lives, blest be my Rock." Then may we number the variety of Divine blessings, when we understand the fulness of the covenant of grace, and are perfectly acquainted with the trials, necessities, and supports of the saint; when we know the designs and attacks of his enemies, and the infinite and unceasing care of God in his momentary keeping of his vineyard; and when we can comprehend what is contained in that most extensive blessing, I will be your God, and ye shall be my people;

or can number the drops of rain or dew which fall from the clouds. Of these blessings we may justly

say, as in Psal. xl. 5, "Many, O Lord my God, are thy wonderful works, which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered."

3. It seems also expressive of the extent of the blessing, or the number of those who receive it, When the sky darkens, not one place only, but vast numbers are watered. When Israel brought the tithes, many more would receive the blessing than in their present condition when they robbed God. Under this judgment those who enjoyed Divine countenance were so few, that they would appear in their own eyes as the prophet when he seemed to be left alone. This promise evidently respects New Testament times, and points out the superior extent of the blessing under that dispensation. When used by the prophets, the term pouring commonly has a reference to the Christian church. The seventy-second Psalm respects the kingdom of the Messiah. There it is promised that he shall come down as the rain upon the mown grass, and as showers that water the earth. We have similar expressions in many passages in Isaiah's prophecies. In Joel ii. 28, God promises to pour his Spirit upon all flesh. Then New Covenant blessings, instead of being confined to Judea, shall fill that dominion which extends from sea to sea. Then that remarkable prophecy about the Gentile church, in Isai. liv. 1-3, will he accomplish: "Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that