order to become our Saviour, and who became a babe, poor and lowly, in order to lift us out of our poverty and lowliness, and out of the misery of our sin, to heal our inward woe, and to still the secret sighing of the creature with his own everlasting peace. On this account may we, and must we, also this day declare that the message of the angel is joy to all nations inasmuch as in the Saviour, and in that word which testifies of him, not only is the mystery of our sighing explained, but also our homesick yearnings find their perfect satisfaction through the wonderful grace of God.

But whether this longing is felt and recognized by individuals, or not; whether they are drawn to God, and are reconciled to him through Christ, or not, it nevertheless remains true, that there is joy to all nations in Christ, since in him has salvation become perfectly manifest to the whole world. The glory of that birth which we rejoice in, depends not for its luster on the conduct of those for whom this child appeared. Though thousands may resist the drawings of the Spirit, and stifle the true yearnings of their hearts; though the whole world become rebellious and deny Christ, yet the glory of that salvation which has appeared in him will become none the less bright. For whether we requite love with ingratitude and hate, or not, this lessens not in the least the glory of that love itself; for out from the night of our ingratitude and hate it will shine forth only the more radiantly. Now in the incarnation of Christ the eternal love of God has reached such a degree as to have in itself a perfect glory-as to be in itself a salvation for the whole world; for that Being whom the angel proclaimed as the Saviour he also named Christ the Lord. But if he calls the Lord a Saviour-a Deliverer-a Beatifier, then must every thing which belongs to this Lord have part in that salvation which the Lord brings.

But what is there which belongs not to this Lord? for Jesus Christ is he through whom "all things were created, that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him. And he is before all things, and by him all things consist." Now all this has in its proper Lord its Saviour also, and that too, not merely according to the measure in which it turns toward him; rather it found in him a Saviour when as yet it was fearfully hostile to him; even while the shadows of death were still covering the whole world, then was this Saviour, even the Lord and Creator of this whole world, already born into it as a poor child. For he became man for the sake of dying for the world, in order by him to reconcile all things unto himself; by him I say whether they be things in earth or things in heaven, having made peace through the blood of his cross. Through himself did Christ become the Saviour of the whole world in that he voluntarily humbled himself, and by suffering for the world turned God's love toward it in himself. For now henceforth the Father loves the whole human race in the incarnate

Saviour. God hath built himself a tabernacle in that Son, in whom the Father is well pleased, and in this he dwells once more with his grace among the children of men. In that Son who sanctified himself for the world is the unholy world atoned for; so that not only do the curse and the judgment of God no more burden the world, but the light of divine grace also shines upon all nations, from the rising of the sun even to the going down of the same. Therefore may the whole world boast that in that Lord who became a Saviour, heaven and earth have found salvation; that an eternal, unchangeable salvation has been proffered to the world in that child, of whom the Scripture saith: "God so loved the world that he gave his only-begotten Son, that whosoever believeth on him might have everlasting life." And this salvation for all the world was born in that child, whose birth we this day celebrate, even in Christ, who is a joy unto all people.

Now beloved, consider whether he, who has brought joy unto all people, is indeed the joy of your heart also; for then only have you a part in that salvation which has appeared to all the world in Christ. He only can rejoice in the Saviour who knows his need of a Saviour, and believes from the heart that in Christ his Saviour was born unto him. But such faith springs only out of the lively recognition of our own poverty, lowliness and corruption; for then we tremble before the holiness of God, yet, at the same time, also, out of our very hearts' depths do we sigh for God, the helping Saviour. Such sighing will surely and effectually be hushed. Do not regret that you can no more go with shepherds and worship at the manger-crib of this babe. For the babe which was born, and died, is now risen to the right hand of the majesty on high. From hence he reigns in power, and is ever present with those who call on his name, not as a poor, weak babe, but as the Saviour of the world clothed with all might. And that fellowship he now holds with his own is not a transient, visible presence, but the abiding communion of his Holy Spirit and glorified body, miraculous in its working and full of spiritual blessing, both for the souls and bodies of his faithful ones. May God grant that, with this child, we too become as children in true spiritual poverty and lowliness, in order that we, with him, may learn to deny ourselves, and live not unto ourselves but unto him; so shall we also obtain, for his sake, the life in him who comes from God; and as the redeemed of the Son, as the members of that body, of which he is the head, shall we be raised to the enjoyment of that eternal glory to which the Son himself returned through poverty, in order that he might introduce thither all who love his appearing!

DISCOURSE IV.

CARL IMMANUEL NITZSCH, D.D.

WE have already given some particulars as to the University of Halle (sketch of Tholuck); and, passing over now to Berlin, a few facts here may be of interest. The University of Berlin, although one of the youngest, occupies the first rank, not only in Germany, but in the world. It was founded in 1810, at the time of the deepest humiliation of Prussia, and became one of the means of its intellectual, moral, and national regeneration, which resulted in the victorious emancipation from the yoke of the French conqueror in 1813-14. Frederic William III. assigned for its use a magnificent palace in the finest part of the city, with endowments and many privileges, which his successor, Frederic William IV., an enthusiastic patron of literature and art, greatly increased. It numbers over one hundred and sixty teachers, and nearly two thousand students.

No university was ever favored with such a galaxy of distinguished scholars as Berlin during the last fifty years. The very first masters, in every department of science, have taught there together, or in succession, from the beginning, and are teaching in part to this day. Among the theologians, are the well-known names of Schleiermacher, Neander, Marheineke, De Wette, Twesten, Hengstenberg, Theremin, and Nitzsch. Distinguished among those who now fill the theological chairs, is the last-named professor, who is at Berlin much what Dr. Tholuck is at Halle.

Dr. Nitzsch was born September 21, 1787, two years before Neander and Twesten, and the very year of the adoption of the Federal Constitution of the United States. His father, Carl Ludwig, was General Superintendent and first Director of the Theological Seminary at Wittenberg, the birth-place of the Lutheran Reformation. The son received the thorough classical training for which the schools of Saxony and Prussia are distinguished. His principal theological teacher was, probably, Reinhard. He commenced public life, in 1812, as deacon of that venerable castle-church at whose gates Luther affixed the famouus Ninety-five Theses against the indulgences of the Dominican mountebank Tetzel. Subsequently he became superintendent and theological professor of the seminary at Wittenberg. In 1817 he received the degree of Doctor of Theology from the theological faculty in the University at Berlin. In 1820 he became "Propst" at Kemberg; and in 1822 was called to Bonn as professor "ordinarius," and university preacher. Here he spent the years of his manhood, as the acknowledged head of the theological faculties and the chief attraction to the students. He took, at the same time, an active interest in all the practical questions and affairs of the church in the western provinces of Prussia. In 1847, he accepted a call to Berlin to fill the vacancy created in the

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theological faculty by the death of Dr. Marheineke. He is now the oldest divine of that university, but as active and energetic as ever. In addition to his lectures. he preaches, once in two weeks, to the professors and students, and attends the sessions of the Oberkirchenrath, of which he is a regular member. Quite recently he was elected also Propst (provost) of St. Nicolai.

As a theological author, Nitzsch is best known by his "System der Christlichen Lehre," or, System of Christian Doctrine, which appeared first in 1828. It struck out a new path in the line of didactic theology. It gives, with compressed brevity, an exhibition of Christian dogmatics and ethics, as an undivided system of life. He also published, in 1837, a work (yet unfinished) on Practical Theology, besides which he put forth, between the years 1815 and 1848, six collections of sermons. Nitzsch is regarded as one of the ablest champions of Protestantism against the powerful attack of Mohler's Symbolik. His articles on the subject, first published in the "Studien und Kritiken," and then in separate book forms, in 1835, enriched by one hundred Protestant theses, greatly extended his reputation. He prepared a similar series of articles against the infidel dogmatics of Strauss. He has also written a number of Latin dissertations, and is one of the founders and frequent contributors to the three theological journals, the " Studien und Kritiken," the "Bonner Monatschrift," and the "Deutsche Zeitschrift fur Christl. Wissenshaft und Christl. Leben."

As a lecturer, Nitzsch has the singular habit of half-buttoning and unbuttoning his coat, and taking snuff at regular intervals. But the sense of ridicule is kept down by his dignified and venerable appearance, and the excellent matter of his lectures on the various branches of systematic and practical theology. He has probably more personal influence upon the students than any of his colleagues. Of all the German divines still living, it is said that there is no one who carries with him so much moral weight in his personal appearance as Dr. Nitzsch. Hengstenberg may surpass in energy and decision of will, but Nitzsch has greater dignity of character, as he is more venerable by age, and more winning by mildness and charity. He is, emphatically, homo gravis, and yet very unassuming and plain in address and manner, both in the lecture-room, in the pulpit, and at home. He moves like a patriarch, combining the present generation with the age of Schleiermacher and Neander, among the professors, ministers, and students of Berlin.

The sermons of Professor Nitzsch are not very popular in Germany, probably from the abrupt and obscure manner of expressing his thoughts. His style is at the farthest remove from the plastic and imaginative, and exceedingly involved, and difficult to be rendered into another tongue. But they abound in rich thought from the fountain of truth, and are not destitute of earnestness and depth of feeling. That which is here given, is of his own selection, for this special purpose. Among us it might be called a "Baccalaureate Discourse;" having been pronounced at the close of an academical winter semester. We mistake if it is not deemed worthy of the term magnificent, which a ripe German scholar applied to it, after a careful perusal. Much labor has been bestowed upon the translation, in order to give it a smooth and transparent rendering, and, at the same time, be just to the original. To be appreciated the discourse needs to be studied.

THE PREACHING OF CHRIST CRUCIFIED.

BELOVED FATHERS AND BRETHREN-Rapidly has this term of familiar intercourse with the sciences, both in word and life, reached its close. At the commencement, we reflected upon the sowing and the harvest; and not without reason did we inquire what was meant by sowing to the Spirit, and what, by sowing to the flesh; and from the one, to reap life; and from the other, corruption. And now it may be asked, how have we sowed, and what hopes may we entertain respecting a harvest.

At the expiration of our term, when some of us will have finished our academical course forever, and the most of us will be only interrupted in it for a while, in order to give ourselves to recreation, or to retired study, or to social intercourse at the fireside, I feel constrained, my honored and dear brethren, to call your attention, first of all, to that other career which suffers no interruption, and which presses on to a termination quite different from the present one. It is a career which admits of no vacation. It allows of no parting one from the other. And the now approaching festivals will proclaim to you, in company with large numbers of fellow-Christian champions, the aim, the help, and the succor which is granted to those who enter upon it.

It devolves upon us to conclude this semester, in the full view of what is here presented before us, and to season and complete whatever disheartening or elevating experiences we have passed through, with that wisdom which is derived from the proclamation of the cross of Christ.

For if we are now about to devote the just commencing days of rest, and separation, and varied reunion at home only to pleasure and vanity, according to our respective humors, then will these solemnities witness against us with their real character, saying, "But we preach only Christ crucified." If we exult over our own works and achievements, or lift ourselves in pride above those around us, then will these again in like manner administer their rebuke, "We believe in Christ the crucified." Again, if we wish to ask after, or be inquired of respecting wisdom, and consent to lightly estimate that which truly moves the hearts of others, for whose sake we should be really wise, then will these again protest against our conduct and assert, "But by us is preached Christ the crucified."

He, who in the name of Christians generally, first introduced this. characteristic expression, still ever kept in view that "wisdom" which at Rome, at Corinth, at Athens, throughout all the schools, was esteemed as the more important element in human life; yea, was honored only too much, as the most important object of man's regards.

With this preamble, and by the help of the Spirit of truth and sancti