From what has been now said, although in a desultory manner, you will understand my views upon this important topic, the doctrine of Regeneration. By this new birth, we mean a change from the carnal to the spiritual; that is, not an absolute change of nature, which would be the creation of a new soul, but the subjection of the lower principles of our nature, which are of the flesh, to the higher principles, which are of the spirit. It is a change, therefore, in the motives and the affections, that is a change of heart. It is a new direction given both to the inward and outward life, and the whole meaning of life is thereby changed. I do not mean any thing mystical or mysterious by this; in proportion as we become religious persons, we shall understand it.

Secondly: It is a change needed by all. Sooner or later it must be experienced by all, before they can be called the followers of Christ. For we are not born Christians. Innocence, or freedom from actual transgression, is the utmost we can claim, which is a very different thing from moral excellence or righteousness. This must come from the discipline of life, and to accomplish it is precisely the purpose of our being placed in the present state of probation.

Thirdly: The manner and process of this change, of this spiritual development and growth, are very different in different individuals; -as different as men's natural constitutions and the circumstances under which they are placed. To prescribe an invariable rule by which the spiritual experience of all shall be governed, is nothing but religious empiricism, and is the mark of a narrow-minded teacher. It is not necessary that all should walk in the same company and wear the same badge, to be followers of the same Master.

Fourthly In the formation of our religious character, which is our Regeneration, we are chiefly indebted, as we are in every thing, to the Divine guidance and help. Without God, we are nothing and can do nothing. But we too must work. His working is through our working, nor can we, generally speaking, separate the one from the other. The operation of the Divine Spirit is real and effectual: but as "the wind bloweth where it listeth, and we hear the sound thereof, but cannot tell whence it cometh or whither it goeth, so is every one born of the Spirit."

Finally: The proof of Regeneration is in the life. "Let no man deceive you; he that doeth righteousness is righteous, even as he is righteous." (1 John iii. 7.) It is not in professions, nor in ecstasies, nor in flaming zeal, much less in the self-righteous condemnation of others; but in a life of genuine goodness, purity, and truth. The evidence of the Christian spirit is in the Christian character. By their fruits shall ye know them. "Pure religion and undefiled before God the Father is this, To visit the fatherless and widows in their affliction, and to keep ourselves unspotted from the world."

RETRIBUTION.

THE STING OF DEATH IS SIN; AND THE STRENGTH OF SIN IS THE LAW. BUT THANKS BE TO GOD, WHICH GIVETH US THE VICTORY THROUGH OUR LORD JESUS CHRIST. THEREFORE, MY BELOVED BRETHREN, BE YE STEADFAST, UNMOVABLE, ALWAYS ABOUNDING IN THE WORK OF THE LORD, FORASMUCH AS YE KNOW THAT YOUR LABOR IS NOT IN VAIN IN THE LORD.1 Cor. xv. 56-58.

THE subject of my present discourse is the doctrine of Future Retribution. If nothing had been said in the Bible directly concerning it, I think that it might be inferred from the manner in which the sacred writers speak of sin as the great evil, and of salvation from it as the great redemption. The whole Gospel dispensation implies that there is a terrible danger to which we are exposed through sin, and a glorious deliverance which is offered through Jesus Christ. "Who shall deliver me," said the Apostle, " from the body of this death? I thank God, through Jesus Christ our Lord. There is, therefore, now no condemnation to them who are in Christ Jesus. For the law of the spirit of life in him, hath made me free from the law of sin and death." This is the uniform tone in which the Scriptures speak of sin and redemption. I cannot understand it, unless the consequences of sin extend to the future life.

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paratively a small evil. casional loss of friends tended so far as to make the whole of the present life miserable, yet if death were sure to bring the end of all, nay, it were in our power to seek death ourselves, and thereby to open for the weary soul the never-ending bliss of heaven, we might look upon sin itself with feelings comparatively calm and quiet. It would be sad to see the degradation of those who barter their present happiness for debasing pleasures. It would be sad to think of the years which they waste, of the shame which they bring upon themselves and their kindred. But if we could say to them, "The degradation shall soon be changed to infinite glory, the shame shall soon pass into rejoicing, the fire which conscience has kindled shall soon be quenched in the stream which separates time from eternity," the remaining evil might be easily borne. If we could say to him who is now striving to make himself a brute, and who succeeds in making himself a fiend, "Do your very worst; drink of the cup of iniquity to its dregs; bury your soul in earthly lusts, until none but the eye of God can discern that a soul is there; yet, when a few short years are past, thou shalt lie down in the sleep of death, from which thou shalt awake an angel of God, pure and spotless," our feelings with regard to sin and the sinner would be entirely changed. Sin would still be an evil, but how much less than it now appears. It would stand among other evils, like ignorance, or poverty; a serious evil, greater perhaps than the rest, and carefully to be avoided, but at the worst only temporary, and soon to be followed by infinite good. How different are our feelings when we think of it as the beginning here of what must continue hereafter; when we think that a sinful life works