“_Saving faith_,” or the “faith which justifies,” is described by religious teachers with most singular and inconsistent forms of expression. If any person will make a collection of the various diverse explanations of this indispensable requisite to eternal life, it would prove a most mournful illustration of vague teachings in reply to the great question, “What must we do to be saved?” The following extract was prepared by a very intelligent theological student at the request of the author, in reference to the great question, “What must we do to be saved?” as set forth in a recent work, highly recommended for its clear and practical views on this great matter. This work, entitled “_The Higher Christian Life_,” exhibits not only the author’s views of what regeneration consists in, but his views of another subject that has greatly interested many minds in the religious world, under the name of _Christian Perfection_: “I have examined, as you requested, the book entitled ‘_The Higher Christian Life_,’ with a view of gaining the author’s definition of ‘conversion,’ or ‘regeneration,’ and his directions for securing it, and also his idea of what the ‘second conversion’ consists in. His view of the first conversion, or regeneration, _is the generally entertained one_, _i.e._, _it is the pardon of our sins_. This pardon is instantaneous and entire. The moment a soul believes in Christ, and accepts his atonement, that moment it experiences _a complete sense of pardoned sin_. “Luther experienced this when, after fasting, and watching, and struggling under the weight of sins unforgiven had brought him to the brink of the grave, these words were brought home to his mind, ‘I believe in the forgiveness of sins.’ From that moment ‘joy filled his soul, and he arose quickly from the depths of despair and the bed of sickness.’ “_Second conversion is the cleansing from sin_, which the author says ‘is a work of indefinite length,’ and in this particular alone differs from the first conversion. “But, in the examples cited by him, the experience of this second conversion has been as instantaneous as the first. Luther, climbing Pilate’s stair‐case on his hands and knees, for the purpose of gaining holiness, was brought to his feet by the truth, ‘The just shall live _by faith_.’ ‘Then,’ Luther says, ‘I felt myself born again. As a new man I entered by an open door into the very Paradise of God.’ “So in all the other examples of this author, the apprehension of _Christ as the way_, is instantaneous; and yet he says ‘the work of Christ remains yet to be done in the future.’ In this point only does it differ from the first conversion, that it is not all done in an instant, although, as I have said before, his examples all make the impression that in both cases the work is instantaneous.”