First sermon.*)
"Behold, what a man." Joh. 19, 5.
1 This word is of great content and expresses in short what Isaiah, 53:2, already says: "We saw him, but there was no appearance; he had neither form nor beauty. For when Pilate saw him so hideously bruised and torn, crowned with thorns and covered with saliva, that he no longer resembled a human being at all, he, moved by a noble but hard compassion, broke out into the words: "Behold, what a man!" as if he wanted to say: "Behold, whether this man can still be considered a human being. May God grant us the grace to follow Pilate's example and to believe in Christ.
stum, look at him with the eyes of the spirit, and, carried away by an overwhelming astonishment, break out, as it were, in holy awe and consternation into this brief sigh of shock and say: "Behold, what a man!" As if the Christian wanted to say that he was beside himself with awe, admiration and amazement at the contemplation and hearing of this so hideous desecration and bloody wounding of his Lord who endured for him.
(2) Whoever is not amazed by such stimulants of such a great fire, yes, of such a furnace (of divine love) and melts to the heart, surely has grave cause to be amazed.
to be worried and grieved that he has such a hard and unfeeling heart to admire. But if he should not be anxious and sorrowful about this, let him at least deceive himself that he has no anxiety and sorrow; for these are signs which only too much indicate that the soul is dead and empty of Christ, but possessed by the devil. For how can one in whom Christ dwells fail, when he weeps, not to weep with him; when he is sad, not to be sad with him; when he trembles, not to tremble with him; when he suffers, not to suffer with him. The spiritual man rejoices with the joyful and weeps with the weepers, is imprisoned with the prisoners, wounded with the wounded, suffers with the sufferers, and goes through all the feelings and accidents of all men: and the disciple whom Jesus loves should not stand with him wherever he is, even beside the cross?
Whoever, therefore, wishes to hear, contemplate, and read Christ's suffering with fruit, must clothe himself with such compassion as if he were Christ's fellow-sufferer in his suffering, and what he hears him endure, he must, as it were, also endure in spirit. If, for example, he hears Christ beaten with cheek-strikes and bound with chains, let him imagine that he too is beaten with cheek-strikes and bound with chains: and if he ever thinks he feels pain, let him believe and know that Christ had the same pain in an incomparably worse way; and that he rightly, but Christ for him and other men. This endurance with Christ was best known to the thief on the cross.
4 Then let him learn from Christ's suffering in such a way that he rather learns to weep. For since Christ bore our guilt in his suffering, it is therefore also our duty to appear before God as such, as he wanted to appear for us before men. Thus He Himself testifies in Revelation, Cap. 1, 7: "All the families of the earth shall mourn over Him." It would therefore be our duty to lament, we must lament over Christ; just as he, the One, lamented over us, so it is also
Now it is the duty of all of us to mourn, one for all and all for one, whether in the life to come or in this present life. Blessed are they that mourn and lament in this life with Christ, for they shall be comforted with Christ; but miserable are they that are comforted in this life, for they shall lament with the devil for ever and ever.
God has set up a cross; who will take it away? He has hung His Son on it; who will be free from it? The Lord has borne suffering and the creature wants to laugh? The innocent has suffered and the guilty want to go out free? Let them go free. Therefore it is to be wondered how the cross of Christ has fallen into such oblivion. Or is it not a forgetfulness of his cross that no one wants to suffer anything, and everyone only throws himself on pleasure and rest and flees the cross? Is it not against all propriety that under a wounded head the limbs are cheerful while the head is sad?
(6) Let us therefore receive the passion of Christ in a twofold way, once as a sacrament, the other time as an example. It is a sacrament in that it signifies our spiritual death through his bodily death, yes, also both, that it has killed us and at the same time raised us up.) For it killed the old man who had lived evil and raised a new one who had died unhappily. Therefore, as Christ was in the body, so we were or are in the spirit, that is, according to the spiritual man. Therefore we must groan and lament over ourselves in order to die with the dying Christ in his death. It is the old man, and the evil of all, that comes upon the true inner man and thus also upon the outer man;**) for example:
*) Löscher, who first published these sermons from the manuscript, has read sustinet here, which is obviously wrong. As can be seen from the sense and the following, suscitavit must be read here in the original.
D. Red.
like Christ is a
Bound, mocked, blasphemed, spied on, beaten bloody, with thorns
Crowned, pierced, crucified, died, despised;
so were and are we also in spirit
Bound, mocked, blasphemed, spit upon, beaten bloody, with thorns
Crowned, pierced, crucified, died, despised.
Therefore, let each one see whether he knows himself to be such and believes himself to be as he truly is. For must not he be seven times nonsensical who in such his eternal mischief laughs instead of lamenting?
The first thing that Christ shows us through his suffering is that he gives us an object of knowledge and shows us how we are inwardly before God, so that in this knowledge we may not cease to mourn, to suffer, to weep and to repent until we are free and redeemed forever. If such a knowledge were to gain room in us, so that it overcomes our shortcomings, then it would be very easy for us to become meek, patient, humble, lowly, tolerant (accepting everything), despisers of the world and to imitate the example of Christ's suffering, even to pray with the Psalmist about it (53 [54.] 7. after the Vulgate): "Turn away evil.): "Turn away evil upon mine enemies," that is, take away these evils from my spirit and transfer them into the flesh with all its sensuality, upon the old man who are my enemies - for, the Spirit speaks (Mich. 7, 6.), "A man's enemies are his own household"; "and in thy faithfulness thou destroyest them," as thou hast promised, and in thy fullness of spirit; for since we do not understand the suffering of Christ, and are quite forgetful of it, yea, do not even recognize ourselves in it, we comprehend what is beyond us. For how can a soul refrain from the bitterest tears, or even from the sighing of its heart, which, clothed in Christ crucified, perceives and sees how its misery is so full of every sorrow and despair?
8. here we truly have a safe and
The first thing that is offered is an unmistakable sign of our misery; if anyone does not know or doubts what he is, let him look at this and he will see it.
Conclusion.
9 He does not yet understand Christ's suffering who does not see himself portrayed in it, and he suffers with Christ in vain who does not learn from it to suffer with himself. For you are a fool if you yourself, while Christ is bearing suffering and pain over you, walk safely on your account, as if you had less need of suffering with yourself. For in sympathizing with Christ you should act personally; he bears sorrow for you, and you bear sorrow not for yourself but for him, as if you would do something better if you mourned Christ in you instead of yourself in him; for in him we must mourn over ourselves, as it is said (Luc. 23, 28.), "Daughters of Jerusalem, weep not for me, but weep for yourselves"; and again (Rev. 1, 7.), "There shall be weeping for him throughout all the families of the earth"; and at last in the Book of Wisdom, "Have mercy on thy soul, if thou wilt please God, keep it, I say, for the present." For in these words the Lord evidently forbids that we should weep over Him, and from this it is clearly seen that it is directed against the childish and womanish lamentations with which men in carnal excitement pity Christ, seeking to comfort Him as it were by a means of salvation and help, without thinking of themselves and weeping over themselves. For in this compassion for Himself, He wants to awaken in us a sorrow for us in Him, and therefore gives to understand that He abhors that carnal lamentation which, by ignoring itself, laments over something else.
(10) For a soulful man, when he sees any evil, be it what it may, first weeps for himself, since he fears and knows that he is well worthy of such and even greater evils. But in what could we recognize and lament ourselves more than in Christ? Certainly nowhere else; for here man perceives his misery in its entirety.
Reality and extension. For if a person of such importance and greatness suffers for our misery, namely the only begotten Son of God, a person incomparable, the most innocent and most valuable - yes, our misery could not have been taken away if the person had not been infinite and inestimable - who should not shudder and tremble to the core that our misery is so great, namely infinite and eternal.
11. Therefore, if a man reads for himself Christ, he will certainly suffer and lament, and he should therefore remember and keep it in mind as a rule: what is inflicted on Christ are wounds and evils inflicted on our souls by the devil and sin, and signify those eternal evils to which we are doomed by the righteous judgment of God; secondly, it is to be understood: Inasmuch as Christ is innocently accused by the Jews, in the same we are also justly accused by the devils before God; and from this terrible accusation we do not become free and exempt, except through the unrighteousness of Christ's accusation. Therefore understand through the Jews the devils, through Christ the old man from
Adam, the soul born and living in sins, through the judgment seat of Pilate the judgment of God.
(12) So you are accused, you wretched soul, of having made yourself the son of God, of having deceived the people, of having refused to give interest, of having allowed yourself to be called a king, of having blasphemed God and of having been an evildoer, for in truth every man outside of Christ is guilty of this. What, then, will you answer these your accusers and adversaries? You will have to weep and acknowledge it as true. But you, look to Christ, who submitted to all this for you and innocently took it all upon himself, and you will be able to answer these your oppressors: I confess, it is true, I have unfortunately made myself the son of God etc., but these reproaches have been removed through Christ. They are now no more; but they were; for they are not in Christ, in whom are all things. And by this faith thou shalt be saved and blessed; but that thou mayest always know thyself in the likeness of Christ, that thou mayest flee from thyself unto him in true faith, and see that those things which are thine are consumed in him, and come to nothing.
Second Sermon.
"Beautiful art thou in form before the children of men; blessedness is poured out upon thy lips." (Ps. 44 [45], 3. after the Vulg.)
Instead of: "You are beautiful in form", the Hebrew says with doubling of the one word: "You are beautiful, beautiful before the children of men", in order to express thereby the unsurpassable greatness of the beauty, as if he wanted to say: beautiful or outstanding is the beauty in you. In other children of men there is also beauty, but in you there is the most beautiful beauty; yes, in others beauty is ugly, but in you it is beautiful, so that even the ugliness in you is beautiful. It is a wondrous thing that what is disfiguring in others is beautiful in you - so abundant is the beauty in you, and that what is beautiful in others is beautiful in you.
in others and ugliness in you, is not in you. For what is more wonderful than that saliva, bruises, blotches, bloodlust, wounds, and no form at all - is beautiful in you?
(2) To understand this, it must be remembered that the Scripture foretold of him both the greatest beauty and the greatest ugliness, so that Isaias, Cap. 53:2, says of him, "He had neither form nor comeliness." Therefore this must be understood in various ways; for if he is looked upon according to the eyes of the flesh, he is the very last and most contemptible of men, and so the Scripture speaks when it prophesies him as contemptible and without beauty; but according to the eyes of the spirit there is nothing more beautiful than he. But here the
Eyes of the flesh and soul tasting of flesh do not see him, for so he was beautiful in form before the children of men.
What, then, is this form and beauty? Answer: wisdom and love; yes, also his light for the understanding and all power for the direction of the will. For in the suffering and dying Christ shines forth the reflection of all wisdom and truth with which the mind can be adorned; for "in him are hidden all the treasures of wisdom and knowledge," hidden because they are visible only to mystical and spiritual eyes, and in him is also the source of all light, and love, by which the mind is adorned. And so the apostle says for the sake of both, 1 Cor. 1, 30, that Christ was made for us for love, that is, for the power of the will, and for the wisdom of God, that is, for the understanding. But to the Jews he is an offense to the will, and to the Gentiles he is foolishness to the understanding.
4 Therefore imagine a righteousness, consider what you think all beauty and form is in one place, in one heap all wisdom, knowledge, art and what can only adorn the mind, and in addition all virtues, as: Humility, hope, faith, love, gentleness, justice, mercy, peace, patience, modesty, and whatever else can adorn and please the mind: then one would say, as of a learned and holy man: This is a fine man, this is a handsome man, that is, according to the beauty of knowledge and holiness, but on the contrary: This is an ugly whore. For if it were visible and to be seen, it would be a beautiful spectacle; therefore let us open the eyes of our heart and behold such great things.
For behold, God has accomplished all these things in one concise word, that it may be to us in truth a briefly summarizing and completing word; for all these things are here not painted and written with dead letters and figures, as such things are in books, but in the smallest works and in actual signs. For as many letters designate individual virtues here, as the Lord designates drops of blood, strokes of the scourge and blows.
suffers. For in each of these so-called signs or letters or whole words, humility, gentleness, love and patience are shown to you. Go through the individual ones only once and learn from these facts what it means, for example, that he sweats blood. What it means that he sweats blood - not to mention the teachings and prophecies of the mind - that is, the highest love for you, the highest humility, patience, mercy, justice, peace, salvation - all for you; what it means that he is beaten with whips, that is, the highest love, patience, humility; what the blood means under the scourges, the thorns and nails: the highest love; and so on from all other sufferings in detail. But what else does it mean to the mind, but that you also suffer the same as one reads, equally in the flesh and in the spirit.
Therefore, as I have already said, let us open the eyes of the spirit and read this beautiful picture of all virtues in Christ, for everything is sufficiently painted and presented to us with clear, vivid, explicit letters, signs and characteristics. For the fact that in our time love has grown so cold and all virtue has disappeared among Christians, and that knowledge has also diminished and darkness has become as it was in Egypt, is due to the fact that people do not go to this figure where we can see and be taught, but have completely forgotten it. For just as the contemplation of Christ's suffering bears much fruit, so, on the contrary, the forgetting of it must undoubtedly bring the opposite damage. About these fruits see elsewhere in "Rosengärtlein "*) and others.
(7) It should be noted, however, that Scripture exhorts us above all to contemplate love in these sufferings. For although the Incarnation and the Passion of Christ are recommended to us for contemplation for every movement of the mind and instruction of the intellect, they are presented to us by Scripture for contemplation in a much higher degree, in order to
to look at and recognize God's love for us. Thus it is said in John 3:16: "Thus God loved the world"; and again (John 15:13): "Greater love hath no man"; and the apostle says (Eph. 2:4): "of his exceeding great love, that he loved us"; item, to the Galatians (2:20): "who loved me, and gave himself for me"; and finally Jeremiah (31:4): "I have ever loved thee."
(8) Therefore, in the suffering of Christ, it is precisely this feeling of love that is most to be practiced and cultivated with the consideration of all his sufferings and parables. Imagine, for example, that a rich, noble, wise, powerful man had an only son - you must think yourself completely into the feelings of the father as well as his son - and that he then had him punished in court for your enemy, who does not even know that you love him so much. People like to advance their good deeds to the ungrateful.
Addition. Such contemplations are often more useful than prayers and devotional actions. The reason is that they stimulate the feeling more, but this is the most excellent of all things; for the feeling and the love for God easily teaches everything else, because the anointing gives instruction about all this; but the anointing is received in such a way: you must think as if all this happened to you alone, as the apostles, the blessed virgin and Simeon did etc. For as soon as thou thinkest that it is not done unto thee, but unto others, thou hast already denied him: for thou art marked with his cross, and bearest his name and mark.
Teaching. The contemplation of his suffering is highly praiseworthy. Thus the bride in the Song of Songs shows it to us, so Joab,*) so the lattices at the windows (HH 2:9) and the blood of the paschal lamb at the doorposts of the children of Israel, the rosy lips and the cheeks fragrant like pomegranates (HH 4:3), the hair like the king's purple (HH 4:6).
7, 5.) and the seal on the heart (Hohesl. 8, 6.). I implore you to keep this one thing in mind from this sermon, both today and this year, so that you may always learn to look to Christ and appreciate His love, and also to thank Him at least once every day for His great love. For truly, the lesser the form and the greater the truth and unworthy treatment, the greater and more wonderful is the condescension of his love, which took such things upon itself for us.
And let each one weigh this from his own mind, namely: if it is already a great love to give one's paternal inheritance for someone, how much greater is it if one gives himself with his own body to serve him? But behold, here is our Lord, the Creator of all things, who endures the most abject things for us and gives Himself; truly, beyond all our comprehension, God has done for us most inestimable things! O of the abominable ingratitude, then! of the accursed forgetfulness! o of the damnable disregard of such mercy! Consider the saying of the apostle to the Romans (8:32): "God did not spare His own Son", imagine this son and feel a drop of divine love. If you had a son, a bodily, only son, wise, pious and very loving, and you would not spare him for the sake of a miserable, foreign slave who was still indebted to you, but, in order to redeem him, send him away and let him suffer death: could you remain calm in the face of the ingratitude of this slave for your and your son's so great condescension? What should you think of the most high God and God's son?
Secondly, it should also be noted for the mind that in this demonstration of love we not only learn the knowledge of God, but also the knowledge of ourselves. For these two things shine out here in the most glorious way. The beautiful form that shines in him is his own and reveals his knowledge to us; on the other hand, the ugliness and suffering that is in him is our own and gives us knowledge of ourselves. For he shows us how we are inwardly in the soul,
in what he himself endured externally in his body. He took upon Himself what is ours in order to give us what is His, for "truly He bore our infirmities" (Is 53:4). Therefore keep in mind here the infallible mirror of yourself - for if you were not so inward, he would not have taken such things upon himself, for he would then have taken them upon himself in vain and without need - so that as soon as you look at him, you know that you are disfigured by your sins to all ugliness and are completely dead.
10 Therefore weep, lament over it, lament over yourself. Thus he admonishes the daughters of Jerusalem (Luc. 33, 28.): "Weep not over me, but over yourselves and over your children"; and again (Revelation 1, 7.): "All the families of the earth will weep over him. For it is not enough to look at Christ, as he suffered, for ourselves alone, but we must take an example from it, measure his love, draw knowledge of God and of ourselves from it. That is why St. Peter says (1 Ep. 4:1): "Arm yourselves also with the same mind"; and Heb. 12:3: "Remember Him who endured such opposition from sinners, so that you may not grow faint in your courage and desist." If one wanted to compare the dignity of the persons, we would have to suffer a thousand, a thousand times more than he; for he is God, but we are rottenness. Now, on the contrary, He who was a thousand, a thousand times less guilty, endured a thousand, a thousand times more than we do, in order to humble us completely and to prepare us for the most unconditional patience, which we should know, that however much we would be humbled and suffer, we would hardly reach a drop of His humility and patience, indeed, we would not reach it at all, since there is no relation between the finite and the infinite. It is the same with every other virtue.
Who knew that man, flourishing, rich and powerful according to the flesh, would be so wretched and stinking in his soul, if God had not shown it here in an example of Himself and thus made possible for faith what was impossible to know? For it is recognized only in faith, this
Misery of the soul, which he himself showed in himself, as Isaiah says: "Truly he bore our infirmities" etc. In the same way, you can also learn about the rewards from him; for virtue has rewards, but sin has punishment. For if the innocent must suffer such things from the green wood, what will happen to the dry? If, of course, he who suffers there is infinite, then what he suffers is also infinite. But therefore what others suffer cannot be infinite either; so also his reward.
12 The Scripture also calls us to consider the passion of Christ more in our mind than in our spirit, for it will teach us, as it is written (1 John 2:27), "The anointing shall teach you all things"; the anointing expresses the fatness of mind and feeling; wherefore it is also said of the Holy Spirit. For what Christ has taught, he has given; Christ is the power and the wisdom and the truth and the word; but there is also needed another, a Comforter, who makes us feel and sense the word and the truth and the wisdom, and this the anointing does.
For this reason, man always has feeling and sensation in Christ, by which he increases, without which his understanding soon decreases, since it is finally weakened in excess. As for example, if you heard or saw how a man was innocently murdered today, your mind would certainly be moved by it; But if you were to hear that he had been a gentle and righteous man, you would be still more moved by it, and so still more if he had been very learned, and still more if he had been indispensable, and still more if he had been noble and of royal blood, and still more if he had been murdered for your sake, since otherwise he could have escaped, and so on, if you were to hear new things about him again and again without end, which would stir your mind to admiration and inflame your love, your emotion would also increase more and more: there are such infinite things in Christ, for he is a person of infinite dignity, so that his love is not only for the saints, but also for the people.
If the admiration of the person who has suffered cannot be exhausted, but always something new remains to be seen, where one must say: behold, so and so great is he who has suffered for me! and behold, again so and so great is he, and so on without end. And therefore no mind can grasp it, no tongue can utter it, no letter can write it, but only the feeling can sense what it means: Christ has suffered; for the infinite absorbs everything into itself.
(14) For if you are humble and gentle in any thing, or patient, carnal men wonder at it, and perhaps you yourself are so foolish; but if you would think of Christ, you would feel that your humility and patience, however great, are nothing. Why? Because your patience is nothing compared to his patience. It is already so among men: if, for example, one beggar carries or washes another, it may be something; but if a prince or king did this or something even less, all would rightly judge that the piety of the beggar was nothing in comparison with the piety of the prince, which is perhaps in itself less, and which is astonishing and admirable because of the dignity of the person. Therefore, here also lies the root of all true humility, namely, that you consider yourself nothing in comparison with Christ and his merits and sufferings, even if you had the merits of all the saints; for, as I have said, between the finite and the infinite there is no relation.
(15) From this we have great confidence and hope, and no cause for despair; for behold, one drop of His blood, yes, one part of a drop is sufficient for all my sins, how much more His whole suffering? "I fear not," says St. Augustine, "because of my sins, for I remember the wounds of my Lord." Woe to those who despair and in their error do not consider such a great ransom sufficient for them;
but also unfortunate those who sin immeasurably in reliance on this ransom.
16. From the suffering of Christ also learn what the world is, for it deals with the power and righteousness of God just as it does with Christ. Therefore he denies before Pilate that his kingdom is of this world, because the world is the territory of his enemies, as it was shown in his suffering; but it is written of him (Ps. 110, 2): "Rule in the midst of your enemies. So He also speaks to His own (John 15:18, 19), "If the world hates you, know that it hated Me before it hated you. If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Therefore, you have here a very true mirror of what the world is, as well as of many other things.
(17) Likewise, it must also be known that throughout Christ's suffering we must always be mindful of Christ, just as he himself is always mindful of us, and how he was never angry with those who harmed him, but was always grieved for them and, when the opportunity arose, sought to touch and warn them. This is evident, first, that if he had not grieved for them, nor for any of us, for they were the servants of wicked sinners, and if it had not been for our sins, he would certainly have suffered nothing from them. Secondly, because on the cross he prayed for them, "Father, forgive them," etc. as Isaiah (53:12) had foretold, "and he prayed for the workers of iniquity," that they might not perish. Thirdly, he also offered them forgiveness of sins for their souls through the ministry of the apostles for so long; for if he had hated them with hostility in his suffering, he would not later have endeavored to make them blessed through the preaching of the apostles. Fourth, there is the saying of St. Peter (1. Ep. 2, 23.): "who did not grieve when he suffered". Therefore, it was only the spirit of supreme humility and meekness in which he punished the servant *) of the high priest and the high priest (Joh. 18, 19-23.), when
*) Here Löscher has: enim pontificis arguit et pontificem, for which apparently is to be read servum pontificis etc..
even the words seem to be somewhat harsh; and when he predicted that he would come in the clouds of heaven (Matth. 26, 64.), which seems to be contrary to this, he meant by it
You can read more about this in:
XI. Part, on Palm Day; a sermon on the contemplation of the Passion of Christ.
XII. Theil, XV. Von d. würdigen Bereitung zum Sacrament; Predigt, wie man das Leiden Christi betrachten soll?
- XXXIII Some short sermons; the passion of our Lord Christ according to John.
XIIIa. Theil, Passion Sermons; "Of the Fruit of Christ's Passion" and the following sermon "Of the Benefit of Christ's Passion," by
In no way do they make threats, but only admonish them to be careful, that they desist; but to the raging passion every rebuke is insufferable.
The Passion sermons of John the Baptist, Christ, the prophets, the apostles in general and the apostle Paul in particular, from Rom. 5, 8, as well as the papists.
Xlllb. part, Passion; 1. serm., § 20 ff., of the cause of Christ's suffering.
Luther's Preface to the Passional Booklet, Anno 1545 and
Luther's preface to Harmonie v. Leiden Chr., both of which can be found among the prefaces.
Part VIII, Exposition of the 14th, 15th and 16th Chapters. Joh.; Cap. 16, Christ's warning against the adversities.
XII. Part, XXXI. Various. Sermons; Ecclesiastes.
on the day of Michaelmas, of the servant form which Christ assumed.
XIIIb. Theil, 3. Pr. am I. Sundt. d. Adv., § 12 ff, a warning not to be angry with Christ.
7. of the state of the exaltation of Christ.
a. Of Christ's Ascent into Hell.
XIIIb. Theil, Predigt am Osterabende, von Christi Höllenfahrt.
b. Of the resurrection of Christ.
IV. Theil, Ausleg. der 22 ersten Ps.; 21. Ps., § 1-47, ein Triumphlied des auferstehenen Christi.
- Brief exposition of the first 25 Ps.; 21st Ps., of Christ's resurrection, victory and glory.
Part VIII, Exposition of the 18th, 19th and 20th Chapters. Joh.; 20. cap. to v. 10. of the resurrection of our Lord Jesus Christ etc.
XI. Theil, 2. Pred. am Ostertage, von der Auferstehung etc.
- 3. sermon on the 3rd Sunday after Easter, about Christ's resurrection.
XII. Theil, Kirchenpostille; Pred. am Ostermontage und Osterdienstage, von der Auferstehung Christi.
XII. Theil, XXIX. 21 Pred. ; 3. u. 21. Pred., von der freudensamen Auferstehung Christi.
- XXX. Nine sermons; 2nd sermon, a sermon of the angels at the tomb of Christ about his resurrection.
- XXXI. Sermons; sermon on the day of the resurrection of the Lord, a harmonious comparison of the resurrection story, and the following sermon.
XIIIa. Theil, 1. Pred. am hl. Ostertage, von der Historie der Auferstehung Christi.
XIIIb. Theil, Sermon on Easter Eve, § 21 ff, of the resurrection of Christ.
- Sermon on St. Easter, about the resurrection of Christ in general.
c. Of the benefit, fruit and consolation of the resurrection of Christ.
IV. Theil, Ausleg. d. 22 ersten Psalmen; 22. Ps., § 199-379, von den verborgenen Schätzen und der Frucht des Leidens Christi.
XI. Theil, 1., 2. u. 3. Pred. am Ostertag, sowie die 3. Pred. am Sonnt. n. Ostern, von dem Nützen und Gebrauch der Auferstehung Christi.
XIIIa. Theil, 1. u. 2. Pred. am heil. The first and second sermons on the holy day of Easter, on the fruit and use of Christ's resurrection.
XIIIb. Theil, Pred. am hl. Ostertage, § 17 ff., von der Kraft, Frucht und Nutzen der Auferstehung Christi.
d. Of Christ's revelation after His resurrection.
XI. Theil, Pred. am Osterdienstage, von Christi Offenbarung nach seiner Auferstehung.
6. from Ascension Day.
V. Theil, XX. Ausleg. des 68. Psalms, von dem Osterfest, Himmelfahrt und Pfingsten.
- XXXV Sermon on Ps. 68, 19, about the fruit and power of the ascension of Christ.
XI. Theil, I. Pred. an Christi Himmelfahrt, § 23ff., von der Himmelfahrt Christi.
XII. Theil, XXXIII. some short sermons ; Pred.
on the day of the Ascension, in what way to treat the Ascension of Christ.
XIIIa. Theil, Pr, am Tage d. Himmels. Chr., from d. Himmels. Chr. & fruit & benefit of the same. XIIIb. Theil, 1, Pred. am Tage der Himmelfahrt § Christi, von dem Fest der Himmelfahrt Christi, sowie Kraft und Nutzen derselben.
f. From the rekuyst of the HCrrn to the court.
VII. part, interpretation of the Ev. Lucä; sermon about Luc. 21, 25-33, about the future of Christ to the judgment and the preceding signs.
XI. Theil, Pred. am 26. Sonnt, n. Trin., von Christi Zukunft zum Gericht.
XII. Theil, I. Ausleg. der Ev. u. Ep. im Adv..;
Sermon on 2nd Sunday, in Adv, from the future of Christ to judgment.
- XXXVII Two sermons on corpses; the one on
dere Serm., v. d. future Chr. at youngest T.
g. Of the last judgment and the end of this world.
IX. Theil, XI. Explanation of 2nd Ep. Petr; Cap. 3, on the preparation of Christians for the Last Day.
XI. Theil, Pred. am 2. Sundt. im Adv., von den Zeichen des jüngsten Tages.
- Preached on the 25th Sunday of Trinity, from the end of the world.
XII. Two sermons on corpses; the other sermon, on the last day.
XII. Theil, I. Ausleg. der Ev. u. Ep. im Adv..;
Pr. on the 2nd Sunday of the Adv. of the signs of the last day.
XIIIb. Part 2. and 3. sermon on the 2 Sprint. of the
A prophecy of the signs of the last day.
- Ecclesiastes on the 25th of Sunday, Tr., a prophecy of the calamity that will be at the end of the world.
8. from the fiefdom of Jesus as our example.
a. About the humility of Jesus.
XIIIb. Theil, 5. Pred. am hl. Christtage, von Christi wunderbarer Niedrigkeit.
b. Of the discipleship of Christ.
XI. Theil, 2. Pred. am Osterdienstage, von einem tröstlichen Bild und Exempel Christi.