eousness, and, if possible, freedom only for unrighteousness-and have thought to live according to the creed of your own imagination, and yet have again fallen in subjection under the law, sometimes of the spirit and sometimes of the flesh, and from all this have reaped only corruption and death, or only vanishing dreams and bitter slavery, let the foolish, powerless divine Might of the cross once subdue you, and you will be victorious in all things. He who came with blood, will descend on you with his Spirit; he will make you children; he will make you truly men-warriors-victors. "Ye have overcome the wicked one," exclaimed John to the young men; and how could this have been, save in him who, in quiet, spiritual conflicts, binds the strong man as the One stronger than he? If faith is our victory—if he who is born of God overcometh the world-whence do these heroic energies originate save in the Lamb of God, who is also the Lion of the tribe of Judah?

any man

Only too slowly, only too rarely does this energizing of man display itself. Even for the susceptible spirits, where are the true preachers of the cross to be found? For even when the former exist, the latter are often sadly wanting. Why always resort to antiquity, to our church-books and catechisms for that which is to move and sanctify the heart? So, then, the wise bethink themselves of some shorter and more immediate agencies, or devise some fresh novelty. Wisdom they will never bid too much for. "Howbeit," exclaims the same apostle, we speak wisdom among them that are perfect." "If thinks he knows any thing, he yet knows nothing as he ought to know it." Those who are called-both Jews and Greeks-have learned, or will learn, from experience, that they are unrighteous, sinful men, who become righteous only through the power and grace of God-that the human will and disposition receive ever anew from God the ability to become good; and should the wise alone experience or confess that he is unwise? In truth, the fullness of wisdom is only to be sought for in the objects of faith-objects which would never have come into the apprehensions of men, had not God revealed them by his glorious deeds. And yet, since the revelation is come, does it partly convert the thinkers into fools, and partly, for centuries past, continue to draw numbers unto itself, that they may become absorbed therein; for no object of science equals in vastness, in height, in depth, the fact, that the word of God became flesh, and that God spared not his own Son, but freely gave him up for us all. Surely that faith is wisdom among the perfect, which, while it leads children, youth, and barbarians to happiness, ceases not to occupy thoughtful and profound minds, even though it leaves to indifference, repels, or alienates, those in the intervening stages of culture.

Yea, verily, that faith is wisdom among the perfect, by which alone we are enabled to perceive the history of God in the history of humanity; and the running threads of a higher guidance in all things; which teaches. us to detect the harmony, and the wise adaptations in the separations

and combinations of nations, in their downfall and their continuance, and in their various contributions to the advancement of God's kingdom; while those, upon whom this light has dawned, are evermore prompted to exclaim, "O the depth of the riches, both of the wisdom and of the knowledge of God! How unsearchable are his judgments, and his ways past finding out; for who has known the mind of the Lord ?" But we do apprehend it, and yet it is never exhausted. The preaching of the cross announces to us the reconciliation of the great contrast of law and promise, the pause and the advance in the divine judgment, the entire holiness of God in his patience toward sin, and the blending of righteousness and grace in one. All permission of evil is justified; and by means as simple as they are wonderful, all the sins of the world are judged and condemned, in that they are forgiven.

Here is truth to be had-here is the art of living and suffering for every office, and every state in life to be obtained. Not that the wise had apprehended altogether, or were as yet perfect. Only that Jesus Christ has apprehended us-only that we, apprehended by him, forget the things which are behind, be they childish joy or childish innocence, the sins of youth, which insist on continued indulgence, or the attained virtue, which is satisfied with itself, only that we may strive after that which lies before us in our heavenly calling, even amid earthly pursuits, as an inestimable treasure.

Let us now, as the festival-days draw near-Good Friday and Easter -not turn away from the preaching of the cross. Let us enter the congregations wherever we find them assembled, where men, where pilgrims, like ourselves, looking to the close of the Redeemer's life, smite their breasts and repent. From such summits he has kindly promised to draw every one unto himself. Who is of the truth hears his voice. Why should we be eternally talking of perfection, of the culture of the mind and heart; or be thinking and striving after this, and yet neglect the only infallible commencement of the same-the true beginning of all human, Christian, professional cultivation-which is, that we be apprehended by Jesus Christ, with sorrow or joy, from repentance and cour age, unto gratitude and striving, in repentance and faith? Without him we can do nothing. Through him, we can do all things; and to him be honor, thanksgiving, and praise, forever and ever! Amen.

DISCOURSE V.

RUDOLF STIER, D.D.

SEARCH has been made in vain in the latest German publications, even of the "Conversations Lexicon," for biographical facts as to Dr. Stier, and our own correspondence has failed; so that but few particulars respecting this distinguished divine can be given. He is best known in Germany and other countries, from his "Words of Jesus," which were published some seventeen years since, and have been incorporated into the issues of "Clarke's Foreign Theological Library." They have taken their place as standard works; evincing minute analysis, and keen investigation into the secret thread and real meaning of the words which fell from the Master's lips.

His method, which is a combination of the critical and the practical, is something unusual among the Germans, but has been received, on the whole, with great favor. To his extensive learning and more than ordinary originality of mind, Dr. Stier adds, also, an entire faith in the inspiration of the Scriptures.

One great excellence of his commentaries, is their unwearied protest against Rationalism. Besides this great work, Dr. Stier has gained a considerable reputation by the publication of a "Commentary on the Psalms," and his "Epistel Predigten," a large quarto volume of more than a thousand pages, printed at Halle, in 1837, and made up of discourses, etc., on a great variety of topics.

The sermon here given is translated from the above volume, and is a favorable specimen of his discourses. As will be seen, his style is peculiar; and the matter of his sermons is oftentimes little more than a skillful dovetailing together of Scripture texts, which bear upon the special theme; though the remark is not so true of that here furnished. He has been heard to observe, that it is useless to preach polemics against theoretical Rationalism, because it does not exist among the country people generally; and he would bring himself down in preaching, on a level with the common mind. Dr. Stier was for some years pastor in Frankleben. In 1851 he resided at Berlin; but is now Doctor of Theology, chief pastor, and superintendent of Schkeuditz.

THE THREE PILLARS OF OUR FAITH.

"Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day, according to the Scriptures; and that he was seen of Cephas, then of the twelve: after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all, he was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me."-1 COR, XV. 1-10.

THE Apostle Paul here most earnestly reminds the Christians at Corinth, of that gospel which he had preached unto them. They had at that time "received" it from him, and for the most part still "stood fast" and hoped one day to be saved "thereby." But, upon the one hand, there was no lack of erroneous doctrines among them; so that the apostle was obliged to add: "if ye keep in memory what I preached unto you," while, upon the other, on account of their sensual disposition, he had cause still more sharply to say, "unless ye have believed in vain.” Therefore, as at another time he upbraids the faithless Galatians with apostolical zeal, and declares there is no other gospel, and that not even an angel from heaven could preach another, than that preached by him -that he had "not received or learned it from any man, but through the revelation of Jesus Christ;" so here he reminds the Corinthians with great emphasis of the firm and certain foundations of the doctrine in which they had been instructed. He places once more clearly before them the great central feature of Christian faith; that it is faith in Christ-in Christ as him who for us hath died and risen again. He had delivered unto them "first of all," not merely the history of Christ's death and burial, but that which he "had received" for his own personal comfort and vivification, that which is the first and highest of the cardinal doctrines-the kernel and center of the gospel, "that Christ died for our sins!" Only from the reconciling death of Christ comes our salvation and the glad tidings of salvation-"the word of reconciliation," and "the preaching of the cross." But that Christ has died for our sins, is only made sure and certain by his resurrection, by which God hath vindicated him as his Son, and given testimony that his offering for the world hath been accepted. This, Paul sets forth in the verses following our text, and rightly maintains, "If Christ be not risen, then is our preaching vain, and your faith is also vain-ye are yet in your sins." While here at the commencement of the chapter he shows the firm and

certain ground of his preaching, from the fact that it not only agrees with Scripture, but rests also upon indubitable history, he likewise brings forth with special prominence, the fact that the really accomplished resurrection is beyond a doubt. For this there was especial need, inasmuch as the erroneous teachers of Corinth were inclined to attack, and wished to overthrow the doctrine of the resurrection; but it is also true in general that in the words, "the Lord is risen indeed,” lies the peculiar proof of the whole gospel, and only on that account holds the apostle so fast to it.

We, also, Christian friends, need to be often reminded of that gospel which is yet preached unto us, for the most part, according to the doctrine of the same apostle. It is even as he says in the eleventh verse, "Whether it were I or they, so we preached, and so ye believed." All apostles preach harmoniously, and all the preachers of Christendom should teach, all Christians believe, nothing otherwise. It is, and abides the same gospel of Christ, who for us hath died and risen again. But even among us also is there an abundance of erroneous doctrines, which would fain overthrow one thing or another, and thereby the whole gospel. Even among us, apart from this, is there abundant danger that many "believe in vain," and fail of salvation through the grace of Christ, because the precious word of grace is to them "in word only," and not "in and in the Holy Ghost, and in much assurance." Let us, power therefore, for the awakening and strengthening of our living and earnest faith, proceed to consider the firmness of the foundations, on which rests our belief in the gospel of Christ. There are three firm grounds here specified in our text: viz., the account of Christ which is in perfect agreement with the wonderful, divinely-given Scriptures; the history of this Christ, who came, according to prophecy, which is most fully confirmed by eye-witnesses; and thirdly, the power of grace, which was promised unto believers, and has most gloriously shown itself from the beginning in its effects. SCRIPTURE HISTORY, and the EFFECTS OF GRACE, therefore, unite in testimony for the gospel; let us consider them both.

I preached unto you "that Christ died for our sins according to the Scriptures," and that he rose again the third day "according to the Scriptures." Thus Paul here appeals to the ancient written word with which that newly preached agreed; and thus among Jews or heathen did he ever preach, according to the Scriptures. With the Jews at Thessalonica, as we are told, at one time "he reasoned three Sabbath-days out of the Scriptures, opening and alleging that Christ must needs have suffered and risen again from the dead, and that this Jesus whom (said he) I preached unto you is the Christ," of whom such things stand written. Before king Agrippa he joyfully vindicated himself, saying, I speak “none other things than those which the prophets and Moses did say should come, that he should suffer, and that he should be the first that should rise from the dead, and show light unto the people and