This specimen may illustrate what is meant by "the improvement of talents." Many others might properly be mentioned; but brevity must be consulted.-Time is an universal talent which every Christian should redeem from useless ways of killing, that he may employ it in some beneficial manner: for idleness is intolerable in a disciple of Him who, "went "about doing good." Every man has influence in his own circle, however contracted, and may approve it to good purposes. For did we duly consider our obligation to God our Saviour, the great end for which our lives are continued, and the near approach of death; a desire would be excited in our hearts to live to his glory, and to serve our generation; and this would influence us to improve all our advantages to this purpose. And were every professor of the gospel "thus steadfast, unmoveable, always abounding in the "work of the Lord;" the blessed effects that would follow, may in a measure be conceived, but can never be fully estimated.

ESSAY XXIII.

On Prayer.

As

every good, and every perfect gift is from "above, and cometh down from the Father of lights;" so none of those things that accompany salvation, can be done in a proper manner and to good effect, except as we seek communications from God by the prayer of faith. It must therefore be essential to the design of this compendious publication, to treat expressly on a subject of such great use and import

ance.

The worship, which the Lord requires of us, may be distinguished into adoration, thanksgiving, and supplication. Contemplating the glories of his nature, as displayed in his works, and revealed in his word, we express our reverential awe of his greatness and m3jesty, and our admiring love of his infinite excellency, by adoring praises, and by celebrating the honour and harmony of all his attributes; recollecting our personal obligations unto him, as our Creator, Providential Benefactor, and Saviour; we declare our grateful sens

of them in thanksgiving, general and particular; whilst the desire of holiness and happiness, and the love of our fellow creatures, joined to a conviction of our weakness and poverty, and a confidence in the Lord's goodness and mercy, dictate prayers for ourselves and others; and in all these respects we render to the Lord the glory due to his name. In speaking therefore more particularly concerning prayer, it is not meant to exclude or overlook the other parts of divine worship; but rather to consider them as connected with it, and as bearing a proportion to the enlargement of our hearts, "in making our requests known unto God." Yet as prayer is especially the employment of poor. and helpless sinners on earth, and the introduction to those praises and thanksgivings, which are anticipations of the work and worship of heaven; so it may be proper, in this place, to confine our inquiries prin cipally to this part of divine worship.

Prayer, in its very nature, is the expression of dependence, indigence, desire, and expectation. Petitions can scarcely be offered with propriety to those, on whom a man has no kind of dependence. The rich will rather buy than beg; but he that has no money, and is unable to earn any, is likely to be induced by necessity to the humiliating expedient of supplicating relief. Yet he cannot heartily ask those things of which he is not in want, or which he feels no desire to obtain. And at last, whatever his dependence, indigence, or desires may be, he will not be disposed to petition any one, whom he considers as totally unable or unwilling to relieve him.

Prayer, therefore, in the most general sense, implies VOL. V. 3 M

a belief, and contains an acknowledgment, of the being and perfections of God, of his presence with us, and of our dependence on him for "life, and breath, " and all things." It includes a consciousness that we are insufficient for our happiness; that we cannot defend ourselves from dangers and calamities, nor secure our lives, health, limbs, senses, mental powers, possessions, and relatives; that we cannot obtain the sure supply of all our wants, nor find comfort in life or death; and that all our fellow creatures are unable to do these things for us. It further supposes, that we earnestly desire the things for which we pray; and believe that the Lord is able, and hope that he is willing, to grant the requests which we present unto him. "He that cometh unto God, must believe that he is, "and that he is the rewarder of them that diligently "seek him."* It is therefore evident, that all who deny the particular providential government of God; and so ascribe every thing to second causes, independently producing their effects, by chance or necessity, as to exclude the immediate operation of the Great First Cause, cannot with any propriety of lan. guage be said to pray. Whatever sense they may have of their indigence, and whatever may be their hopes and desires, they cannot feel a dependence on God, or form expectations of help from him; and every expression which seems like prayer, is either used by such men as a mere expletive without meaning, or it must be a virtual renunciation in that instance of their avowed principles.

Heb. xi. 6.

But we are not so much concerned to enquire about the prayer that might be offered by rational creatures, who, however faultless, are, in themselves, indigent and dependent; as about that of fallen and ruined sinners: for such we all are. This part of worship, indeed, may be considered as a duty required by the divine` law: for the command "of loving God with all our "hearts," certainly requires all men to beg of him to make them happy in his favour and presence; and sinners, (if allowed to hope for such a blessing,) must surely be bound to desire and ask for this forfeited felicity; for how can any reasonable being be supposed to love God supremely, who does not desire, and will not request restoration to his favour, renewal to his image, the enjoyment of his love, and the capacity of glorifying him?

Nevertheless, prayer is here considered especially as a mean of grace, to which we are directed and encouraged by the gospel. It is, therefore, in this sense, an expression of our entire dependence on the unmerited mercy of God, as justly condemned transgressors, for pardon, acceptance, and all things pertaining to eternal salvation. It springs from "poverty of spi"rit;" or a humble consciousness that we are "wretched, and miserable, and poor, and blind, and "naked;"* that we have neither wisdom, righteousness, holiness, strength, nor any disposition and ability for those things to which we are exhorted by the word of God; and that none of our fellow-creatures can give us any effectual help, in this our deplorable

Rev. iii. 17, 18.