253 and acquired endowments, and for the consequences of all his actions: such as have employed talents angel-bright,' during their whole lives, in doing the work of evil spirits, by poisoning the principles, and corrupting the morals of many nations and of successive ages, will one day receive a dreadful recompence for those works, which have given them the most flattering celebrity among their ill-judging fellow mortals. A man may, however, employ such endowments in a comparatively inoffensive manner, and yet fail very far short of improving his talents. He may so yield to indolence, diffidence, and love of retirement, or be so incapable of coming up to that standard of excellency which he hath fixed for himself; that he may totally let slip his opportunity of usefulness; waste the day of life in doing nothing to any purpose; live plausibly to himself; and instead of " occupying with his Lord's money," or even "giving it to the exchangers," he may " hide it in a napkin❞ and "bury it in the earth." We must not, indeed, conclude, that all who are reprehensible in this way are "wick"ed and slothful servants" in their whole character: yet our Lord's language on this subject, and the example of those who, on a death-bed, have mourned over the opportunities of usefulness which were then for ever gone, should teach every disciple to be diligent "while the day lasteth, and "before the night cometh, in which no man can work."

But evangelical principles will influence the consistent believer, whilst careful not to overrate his talents, seriously to enquire what advantages they give him for glorifying God and doing good; and to avail himself of them, without yielding to inactivity, despondency, fear of difficulties, or regard to the praise of men. A person of this character, who is held in estimation for learning or genius may be very useful, even by sanctioning with his decided approbation the faithful ministers of Christ; by recommending instructive publications; and by professing and pleading for the doctrines of genuine Christianity; answering objections to them, and stating them in a clear and scriptural manner. His character will introduce him to numbers, from whom his undistinguished brethren are excluded, and give him a sphere of activity in which he may subserve the temporal interests of mankind; while his principles will influence him to improve these advantages, that with prudent zeal he may recommend the gospel to them. As books written by ministers of religion are read with an absurd prejudice; (for who objects to a treatise on medicine, because it was written by a physician?) the learned and ingenious among the laity may do eminent service, by a testimony from the press to the truths of religion, which

will not have this prejudice to encounter: and the poor especially will be exceedingly prepossessed, in favour of such plain tracts, as men of this character condescend to write and disperse among them. And surely none will deliberately maintain, that superior talents may be better employed, than in recommending those things "which "angels desire to look into," and in glorifying Christ and promoting the salvation of souls! Learned men might also do eminent service, if they would infuse into those approved publications on various subjects, by which they attract the attention of mankind, a savour of evangelical religion, as an antidote to the poison conveyed in the poems, histories, and scientific treatises, which are sent out by the enemies of revealed truth.-In short, the consistent Christian will take care not to abuse his endowments in any way to do mischief to mankind, whatever profit or credit it may procure him he will endeavour, with persevering diligence, to do good in the world by all means in his power; and if he have only a mediocrity of talent, he will occupy with it according to the duty of his station, as one who expects the coming of his Lord, and desires to be numbered with those faithful servants whom he will bid to enter into his eternal joy.

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III. The pastoral office is a subject of too great importance, to admit of an adequate discussion in this place: yet, as a talent which demands improvement, it must not be wholly omitted. Such persons, as have been above described, may often be led to examine, how far the due improvement of their talents requires them to enter into this sacred office and, though many considerations may induce them to decline it, yet the love of ease and lucre, or the fear of contempt, should not deter them. The sacred ministry is, in all respects, 66 a good work: and he, who desires to be the Lord's steward in so important a concern, should carefully scrutinize his motives and intentions, and seek, with unremitting diligence and fervent prayer, every qualification for the due performance of it. Alas, what numbers utterly neglect these things, and rush into this most sacred and important office, from the lowest motives, and in the worst manner imaginable! Let us pity and pray for them; for in general" they know not what they do:" and perhaps those who design them for this profession, and those who concur in admitting them into it, have the greater guilt.

The apostle's message to Archippus may be considered, as addressed to all who have actually entered: "Take heed "to the ministry, which thou hast received of the Lord, "that thou fulfil it." I Such are "stewards of the 1 Col, iv. 17.

"mysteries of God;" ambassadors for Christ to sinners; watchmen to give warning, as they will answer for it at their peril; shepherds " to feed the flock of God, which he "hath purchased with his blood;" labourers in his vinevard, and builders in his holy temple. Surely then, they who have received such a ministry, should " renounce the "works of darkness" and "the hidden things of dishonesty;" they "should take heed to themselves and to their "doctrine;" and they should " labour and not faint," but "endure hardship" and face danger "as good soldiers of "Jesus Christ." They should be "instant in season, out "of season:" and, laying aside all worldly pleasures, diversions, and pursuits; all avarice, ambition, and mere secular studies, which subserve not the end of their holy calling, they should devote their time, health, abilities, and influence to the service of the sanctuary, "giving themselves wholly "thereunto." Nothing, however lucrative, creditable, or congenial to their taste, should engross those powers and that time, which they have most solemnly engaged to employ in seeking the salvation of souls: for, the desire of spending their lives in this good work, in preference to more lucrative and easy employments, seems to be that very call ' of the Holy Ghost,' by which men are indeed 'moved to 'take this sacred office upon them.'

The consistent believer, therefore, whether his office in the church be more exalted, or more obscure, will certainly endeavour with steady perseverance to improve it as a talent, by all means in his power. His example, domestic concerns, converse, doctrine, public ministry, private labours from "house to house," attention to the instruction of children, influence over his brethren in the ministry, occasional services, employment of time spared from necessary duties, or money saved from current expences, will all be adverted to, in subserviency to the end he has in view. He will delight in his work, study the scriptural rules and examples for his conduct, and pray to be made an able minister of Jesus Christ. But they, who are concerned in this subject, may easily enlarge on these hints in their private meditation.

IV. Wealth is a talent entrusted by the great Proprietor of the world to some for the good of many. It is, indeed, commonly so wasted in gratifying all the senses and appetites, "the lust of the flesh, the lust of the eye, and the pride of life;" or so hoarded up in idolatrous avarice; that it is considered in Scripture, as exceedingly dangerous to the souls of those who possess it. Yet the wise man 1 Matt. xix. 23-26. 1 Tim. vi. 9, 10, 17-201

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had reason to say, that "money answereth all things;" as it may be made extensively useful to others, and thus eventually profitable to the faithful steward himself: and, "the wisdom that is from above" will teach the Christian to make this use of it. The wealthy are not required, in Scripture, to part with their estates; nor is it generally advisable to abolish all distinction, between them and their inferiors, in their style of life. Nay, such men as are engaged in lucrative business, provided it be lawful, and they are on their guard against its snares, will generally be more useful by carrying it on as the Lord's servants, and using its profits as his stewards; than by retiring from it in the prime of life to a situation, which, perhaps, has not fewer snares, and certainly inferior advantages for doing good.The consistent believer, however, will be influenced by his principles to retrench a variety of superfluous expences, and exceedingly to moderate his desires of providing for his family, that he may raise a fund for charitable and pious uses: and while he shews a readiness for every good work, by which the wants and miseries of men may be relieved; he will especially endeavour to render all his liberality subservient to the more important interests of religion. This may be attempted by disseminating divine truth in the world, as the only seed of genuine piety and holiness, dispersing useful books, assisting in the religious education of children, training up pious young men for the ministry, or in various ways promoting the faithful preaching of the gospel. Wealth gives a man influence also; and the affluent Christian may use this influence to important purposes: and, when the leisure it affords is accompanied with a suitable turn of mind, he may do more good by an edifying example, pious converse, and prudent efforts, in his own sphere, (from which others are often excluded,) than by retiring from it, even though he should expend in charity what would be saved by that measure. His conduct may likewise be rendered very useful among his tenants, domesticks, and neighbours, and, if he frequently disperse his charity with his own hands, accompanying it with pious exhortations, and affectionately serious discourse, it will have a vast effect in conciliating men's minds to his religious principles. But, indeed, the reflections already made, suffice to shew in general how this talent may be improved; and particulars on so copious a subject, in this compendious Essay, can scarcely be expected: only it may be added, that far more should be thus employed than commonly is. They also, who are in more narrow circumstances, have

1 Eccles. X. 19.

yet, even in this respect, a talent to improve. Much might be saved from superfluous expences by most Christians, to employ in those good "works, which are, through Christ "Jesus to the praise and glory of God." Nay, such as "labour, working with their hands," are expected to give something to those who are in want.1

This specimen may illustrate what is meant by the im'provement of talents. Many other particular talents might be properly mentioned: but brevity must be consulted.Time is an universal talent, which every Christian should redeem from useless ways of spending it, that he may employ it in some beneficial manner: as 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 improve 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, which would induce us to improve all our advantages to that purpose. And were every professor of the gospel" thus sted"fast, unmoveable, always abounding in the work of the "Lord;" the blessed effects which would follow, may in a measure be conceived, but can never be fully estimated.

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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 immense use and importance.

The worship, which God 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 majesty, 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 grate1 Eph. iv. 28.