appears by Christ's dying for us when we were neither good nor righteous, but sinners, ungodly and enemies. And as the disciples of Christ are to be ready always to do every good work, in like manner they will not be at a loss to find objects of benevolence. Besides the poor which they have always with them, there is yet a world lying in wickedness: hundreds of millions perishing for the lack of knowledge, and multitudes crying, "come over and help us!" Let those whom God has called to the most honourable employment of a missionary, go forth, "preaching among the Gentiles the unsearchable riches of Christ;" let others cast their mites as God has prospered them, into the treasury of the different religious societies, the glory of the present generation; and let those who have no mite to give, abound in the best of good works, fervent and believing prayers unto the Lord of the harvest.

The

But it is high time to say a few words respecting the qualities of the fruits which the Lord of the vineyard expects. 1. They must be good fruits, and not wild grapes. Acts of goodness opposed to sinful acts. fruits of the Spirit opposed to the fruits of the flesh, these are carnal, selfish, and earthly; those are fruits of holiness and righteousness; such as acts of piety toward God, of justice toward men, and of sobriety toward ourselves. Tit. 2: 12. They are good fruits when brought forth unto God; Rom. 7:4; when our thoughts, words, and actions are with reference to him: out of obedience to his will, to serve, please, and honour him. If such be the spring, the matter, and the end of our fruits, they are good and well-pleasing in the sight of God.

We observe, however, that these fruits must be real. A mere show or appearance of fruit will not suffice. The fig tree mentioned in the gospel had leaves, a sign

of fruitfulness; but, being barren, it was cursed and withered. It is pleasant to see a tree in full bloom and blossom; but without fruit it is useless to the husbandman, and greatly disappoints his expectations. Even so "if a brother or sister be naked, and destitute of daily food, and one of you say unto them, depart in peace, be ye warmed and filled-notwithstanding ye give them not those things which are needful to the body-what does it profit?" James 2: 15, 16.

ness.

Eccl.

Seasonableness is another quality of Christian fruitfulThe righteous is like a "tree planted by the rivers of water, that bringeth forth his fruit in his season," Ps. 2: 3, when it is most beautiful and most useful. For "there is a season for everything." 3: 1. To be patient when we are provoked is good fruit, but not when we hear God blasphemed. Spiritual rejoicing is an excellent fruit, but not when we go into the house of mourning. When graces are in exercise in proper season, they are then more excellent fruits. How pleasant to see strong faith under heavy trials, meekness under malignant provocations, contentment in pinching wants, undaunted courage in imminent danger, humility in the midst of applause, and self-denial when surrounded with abundance.

Quantity is particularly noticed by our Lord. "That ye bear much fruit." John 15: 8. Those that enjoy the means of grace must not only bring forth fruit, but be fruitful, bear abundance. A tree is not full of fruit, and so not fruitful, if all the main branches do not bear and bring forth plenty. Mind and heart and life must bring forth fruit in some abundance. Knowledge should abound in the mind; holy affections and spiritual graces should abound in the heart; and out of the "abundance of the heart" should the mouth speak," and all other

parts act for God, so as "to be always abounding in the work of the Lord." Hence the propriety of attending to the apostolic exhortation: “ Add to your faith, virtue ; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity: for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." 2 Pet. 1: 5-8.

In the last place, we would observe that our fruitfulness must be in proportion to our advantages. While our Lord expects all his disciples to bring forth much fruit, yet he expects more from some than from others, according to the rule laid down by himself. "Unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more." Luke 12: 48. Those who enjoy the gospel in great light and power; who have the mysteries of it clearly discovered, practically enforced, and brought home to mind, conscience, will, and affections, so as the light, force, and influence of it may reach the whole man, the whole life, and have this continued many years; if they bring not forth more fruit than such as have the gospel, but not with such advantages, they are wofully and sinfully deceived in fruit-bearing.

The reasons and motives of fruitfulness are many and cogent, but must be omitted at present; and we will proceed to name the design of baptism as a third argument to enforce obedience to all Christ's commands.

It is unnecessary to mention either the many unscriptural designs of this sacred ordinance, as held by some, or all the true ones, as held by our denomination. It is sufficient, my beloved brethren, to remind you that we

consider it an emblem or sign of our being regenerated or born of the Spirit; and a symbolical representation of our spiritual death, burial, and resurrection. Our belief on this subject is abundantly confirmed by the following passages of Scripture, to which the reader will do well to refer John 3: 5. Tit. 3: 5. 1 Pet. 3: 21, 22. Rom. 6:1-13. Col. 2: 12, 13. Hence it evidently appears to be our duty to hate sin, to love the brethren, and to be zealous of good works; for these are the characteristics of them that are born of God. With what holy indignation does the apostle in the foregoing passages spurn at the supposition of a baptized Christian living in sin! How just and powerful his arguments, "to live in newness of life!"

Self-righteous pride and antinomian licentiousness are two fatal rocks, on which immense multitudes are continually wrecked, and between which none but the Holy Spirit can pilot us; and the objections of open enemies to the doctrines of grace derive their greatest plausibility from the unholy lives of many professed friends. "Every true believer abhors the thought of thus perfecting the gospel and despising the riches of divine grace; and, could he be led to think that he might go on in sin with impunity, he would be kept back by a strong aversion from it; for how can he, in whose heart those principles are mortified which gave rise to his former sinful courses, continue in those practises which he now has no pleasurein, but loathes and dreads." Scott.

I close this argument by referring the reader, with pleasure, to the excellent sermon on the Design of Baptism, by Professor Irah Chase.

The fourth argument to enforce obedience to the commands of Christ is, the glory of God and the honour of

religion. To glorify God is the chief end of man. When God's own son became a son of man, it was his meat and drink to glorify his father by doing his will. How much more ought we, who are not only the creatures of his power and pensioners of his bounty, but also the purchase of his blood. Hence saith the apostle: "Ye are not your own, for ye are bought with a price therefore glorify God in your body and in your spirit, which are God's." 1 Cor. 6: 19, 20. And this duty is as extensive as it is reasonable. "Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. 10: 31.

We glorify God, not by adding anything to his essential glory, for that is infinite, and cannot be increased ; but declaratively, declaring that He is glorious, by giving a testimony to his glorious perfections, making it appear that He is glorious. Now, there is a voice in good fruits or works of obedience that declares this, a light which discovers and makes it apparent to others; and thus engages them to acknowledge it, and thereby glorify Him. Hence saith our blessed Saviour: "Herein is my father glorified, that ye bear much fruit." John 15: 8. And again: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Matt. 5: 16. Now, if to bring forth fruit is to glorify God, then it is our greatest perfection and highest excellency to do so; for angels themselves can do nothing better, nothing higher. True, they glorify him more, but they can do no more than glorify him.

As the glory of God, so likewise the honour of religion is connected with our fruitfulness. We are exhorted "to adorn the doctrine of God, our Saviour, in all things." Tit. 2: 10. The church is the Lord's garden, and it is adorned by the fruitfulness of its trees. Barrenness or