We can briefly pass over a conflict which arose in Hamburg, concerning the object of Christ's descent into hell. The superintendent, AEPINUS, of that place, had expressed the opinion that Christ's descent into hell was the last stage of his humiliation, and that he there suffered the pains of hell for us. The Wittenbergers, at the head of whom we are always to regard Melanchthon, declared in an opinion that the descent into hell represented Christ's victory over hell and the devil, and counted it, as it indeed is, one of the stages of his exaltation. But, although the contending parties were not entirely satisfied, yet this conflict did not produce such results as that excited by OSIANDER, in regard to the doctrine of Justification, which may be called the heart's blood of the Evangelical Church. Andrew Osiander, or Hosenmann, or Hosen-Enderlein, was born of poor parents in Gunzenhausen, December 19th, 1498. He contended with great poverty in the school and University; but, by his talents, he soon acquired great knowledge, yet not equal to that of the learned Wittenberg Professor. Melanchthon always recognized his talents and other excellent gifts, so that he was anxious to draw him to Wittenberg to occupy the chair of Cruciger, when Osiander no longer wished to remain as Pastor in Nuremberg, on account of the Interim. Duke Albert of Prussia had once heard Osiander preach in Nuremberg, and had been gained over to the side of the Gospel by that sermon. The Duke always remembered this gratefully, and was rejoiced that he was now able to call him as first professor of Divinity, to the new University of Koenigsberg, in 1544. In his very first disputation, held April, 1549, he spoke of _Justification_, but in such a way, that it was very evident that he did not stand upon the ground of the Evangelical, but rather of the Catholic Church. He explained _Justification_ as meaning "to make just," and concluded that man becomes just before God by means of the righteousness or holiness communicated to him. He also entirely separated repentance from faith. When Melanchthon at first heard indistinct rumors of this Koenigsburg dispute, he regarded it as a mere battle of words; but he came to a very different conclusion when he received further particulars. On the 12th of August he wrote to Camerarius concerning Osiander, that he denied all imputation. And to a friend in Pomerania: "I do not believe that Osiander's controversy is a mere dispute about words, but he differs from our Church in a very important matter, and darkens our only consolation in true conflicts, or rather destroys it, by teaching us to rely upon essential righteousness, and does not lead us to the promise which offers us mercy by the obedience of the Mediator." Osiander continued to express his views more boldly, and was much displeased with those who were constantly appealing to Melanchthon. He said that they should no longer offend him by the stupid words: "Our preceptor