Jesus Christ is sent to be the Savior of the world,” (1 John iv. 14;) and that he is the special Savior of them that believe. He is the remedy, and effects a cure when the Physician is invited and the prescriptions are followed-he is the way to the Father, the only way, and those who have traveled this way of holiness have enjoyed the blessings of this way actually, and reaped the glorious reward. The faith the Bible requires, in order to constitute the children of men christians, is that which works by love, purifies the heart and overcomes the world. The penitent sinner is required to withdraw all confidence and dependence from himself, and thrust himself helpless into the arms of his crucified and risen Redeemer, and cry, "Lord, save or I perish!"

A person may be fully persuaded of the truths of the gospel, of the advent of the Messiah, and of the grand object for which he entered into the world; he may assent intellectually to these truths and cherish no doubt in reference to them; still all this will not constitute him a christian. His faith must be of a different cast, must be characterized by a disposition to grasp the precious promises of God, and a determination to do the Father's will, to submit to his requirements and give up all for Christ; then he shall possess the "substance of things hoped for and the evidence of things not seen," and believe that God exists and "that he is the rewarder of all who diligently seek" for his mercies. This faith will be righteous, and introduce the seeking and sighing soul into the favor of God, it corresponds with what heaven demands. and takes hold of the merits of Christ as the only available means to gain the favor of God and an acceptance with him. This is faithevangelical faith. It trusts and does the will of God as well as believes the truthfulness of his word. This faith not only believes that Christ died, that he came into this world

for this purpose, and that he died for me; but it also influences the soul to struggle and agonize for his grace, to be clothed with the Savior's righteousness, and to be strengthened with might for every emergency and duty of life. Hundreds of people have no doubt of the mission and teachings of Christ, and that he came to be the Savior of the world, yet they are rebels against God, wicked and profane, profligate and dishonoring religion. But not so with those who have genuinely believed in Christ; their souls are washed and purified; they are obedient to God and they have overcome the world, rejoicing in prospect of the second advent of him who is appointed the Judge of the world.

But what is Regeneration? That the pulpits occupied by Universalist preachers sound forth the terms regeneration and the new-birth, that they do not banish them from their discourses is evident; but that they do not mean by them what is commonly understood is equally manifest. That they spurn the common notions of the new-birth, and that their definition is a caricature of the truth, we shall be able to show by their own language and arguments.

Jason Lewis, while speaking in the name of the denomination, says, "We further believe, that though all are God's children by creation, yet that those who imbibe his spirit and imitate his conduct, become his children in a different sense, being characteristically so; and that such are represented in the Scriptures as being 'begotten of God,' born of God,' &c." “We thus understand that the new-birth, usually so called, consists in the possession and practical exercise of that love which is inherent in Jehovah, and was manifested in Jesus Christ. And the way in which this filiation of mankind is effected, we understand to be, not by a miracle, but by means of faith in Christ, who is the image of God, or, which amounts to the same, by fully believing the gospel of the grace of God."

That Mr. Lewis contends for such a new-birth as consists in the external character of man, in the principles of morality, is obvious from his own language, when he says, that those who "imbibe the spirit and imitate the conduct" of God, are his children “characteristically.” He excludes all ideas of an internal change of soul, effected by the spirit and grace of God. This characteristic change of man which corresponds with the ideas of regeneration, he says, is effected by "fully believing the gospel of the grace of God." It should be recollected, that the faith for which Universalists contend, is a simple assent of the mind to the truth of the gospel on evidence. Because the gospel is attended with such an array of evidence as to prove its origin to be from God, and its object benevolence to man, so as to convince the children of men of its truthfulness, therefore this conviction or persuasion of mind, constitutes them characteristically the children of God. The amount of the matter is, that an historical faith, resulting in morality of character, is the new-birth of the Bible. This is Universalism.

Another writer, under the signature of "A. C. T." whom we suppose to be. A. C. Thomas, in an Essay on the newbirth, holds the following language and sentiments: "The doctrine of the new birth, as may clearly be shown, is resolved into practical conformity to the heavenly .law. Righteousness of life is the end to be attained; and this is to be wrought by purifying the heart, and this, again, by enlightening the understanding." But the question might be asked, how shall the understanding, heart and life become thus changed? He answers: "He who is in error, is to be made acquainted with the truth as it is in Jesus; he who is swayed by evil feeling and motives, is to be brought under the influence of the love of God; and he who is wandering in the dark mazes of sin, is to be intro

duced to the path of the just," &c. After stating, that the "Jew must be converted from Judaism by faith in the Messiah,” and that the hearts of men must be influenced by an active faith, purifying the heart, and that this faith of the head, and love of the heart must be made manifest in the life, showing "the morality of the new-birth;" he declares, that "in this Scriptural exposition, nothing supernatural is implied, and nothing that involves the idea of a change of nature." "The understanding is first to be convinced, by an appeal to the evidences of the truth, that Jesus is the Christ-and whosoever thus believes is born of God." So it must be, that if devils believe that Jesus is the Christ, by an appeal to unquestionable evidences, then they are also born of God. He states that believers are the "first fruits of the Spirit" and that they "are a sample of the harvest," when the full and final redemption shall take place, it will not merely include "the believers only-(for these were simply the first fruits)-but the harvest also, THE WHOLE WORLD." If this writer designs to teach any thing more by the new-birth than a change corresponding to that of a reclaimed drunkard, a reformed gambler, spendthrift or vagabond, a man who changes his views, feelings and action in reference to a party, then we are at a loss to understand the upshot of his reasoning. We hear not a word of repentance, the imploring cry for mercy while the heart throbs and sinks beneath the beating waves of conscious guilt, nor of God justifying the believing soul in the name and by the merits of Christ, washing him in the crimson tide of Calvary. The fact appears to be, the man who forsakes orthodoxy; and in views, feelings and activity becomes identified with Universalism, is born again and "enjoys a special salvation in faith and hope," looking for universal salvation and holiness. This is, however, far from being born from above by the Spirit and grace of Christ Jesus.

E. H. Chapin says, that it does not consist in a "good resolution, the momentary impulse, the feeling of a day;" but in "a fixed and unwavering resolution, a steadfast and upward journeying in the way of righteousness, ere we can be said to be born from above," &c. No change of heart yet by the operations of the spirit of God, nor a reception of that witness in the soul by which we know, that we have passed from death unto life. A mere moral character is made to be the new birth, without the living and firm basis of renewing grace in the heart.

Mr. LeFevre says, that "their views of it," (the new birth,) "may materially differ from those generally entertained." He compares it to the revolution of a nation from chains and oppression to liberty and the rank of nations. Mr. Williamson declares, that "the radical change of the whole moral nature of man, brought about by the agency of the Holy Ghost, and amounting to a new creation" which many profess to have experienced," "we were never able to discover it in their lives, or conversation." This proves that the above writer cannot discern what hundreds of thousands have become acquainted with by a blessed experience and testified repeatedly to a dying world.

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Mr. Hammond says, "To be born again, could mean nothing less than coming forth to a knowledge, or a belief, in the doctrine of life and immortality, through the medium of the Savior of the world." Mr. Skinner asks the question, "Can we suppose, in the work of conversion, there is any supernatural influence exerted?" He replies, "We are converted in the same way, we are redeemed from any error in science, or government." How much Bible regeneration is taught by this preacher of Universalism? And then he adds, "To constitute man a true christian, it is only requisite that his higher powers should be properly developed and cultivated." So then an illiterate man,