1. of the Holy Spirit in general.
XIIIa. Theil, am hl. Pfingsttage, § 7 ff, von dem Heiligen Geiste.
XIIIb. Part, on Sunday, after Christ's heaven
The Holy Spirit and the cross and persecution of Christians.
XXII, Table Talks, 8th chapter, by the Holy Spirit.
2. the ministry of the Holy Spirit.
a. In general.
Part VIII, Interpretation of the 14th, 15th and 16th chapters. John, chapter 16, § 80-173, a treatise on the ministry and work of the Holy Spirit.
XI. Part 1, Sermon on the Day of Pentecost, on the Ministry and Work of the Holy Spirit.
XII. Theil, XXXIII. some short sermons; sermon on sunday, Cantate and on sunday. Exaudi, on the ministry of the Holy Spirit.
XIIIa. Theil, Pred. am 4. Sonnt, n. Ostern, vom Amt und Wirken des Heiligen Geistes.
b. Of the Magisterium of the Holy Spirit.
XI. Theil, 2. Pr. am 4. Sonnt, n. Ostern, § 61 ff., vom Lehramt des Heiligen Geistes.
XIIIb. Theil, Pred. am 4. Sonnt, n. Ostern, § 8 ff., ein Unterricht vom Predigtamt des H. Geistes.
c. From the ministry of the Holy Spirit.
XI. Theil, 1. Pred. am 4. Sonnt, n. Ostern, Abhandlung dreier Stücke, so Christus vom Strafamt des Heiligen Geistes lehrt,.
XII. Theil, XXI. Pred. am 4. Sonnt, n. Ostern, von der Sünde, der Gerechtigkeit und dem Gericht.
About the comfort of the Holy Spirit, as He comforts the faithful in cross and tribulation, especially in persecution, one can also look up in this volume the scripture: "On the Cross and Suffering of Christians in Persecution", which is found under the 7th petition.
3. from unbelief.
I. Part, 1. B. Mos., 22. Cap., § 210-229, of unbelief and doubt in God's grace.
XI. Theil, Predigt am 4. Sonntag nach Ostern, von der Befreiung Thomä von seinem Unglauben.
- Sermon on the 1st Sunday after Trinity on the unbelief of the rich man.
XI. Theil, Pr. am 4. Sonnt. n. Epiph., v. d. Ungl. XIIIa. Theil, Pred. am Pfingstmontage, § 17 ff, vom Unglauben überhaupt und besonders.
- Sermon on St. Thomas' Day, about St. Thomas' unbelief and confession.
XIIIb. Theil, 2. Pred. am Tag der Himmelfahrt Christi, § 33 ff, vom Unglauben.
1198 L- 23,70-73. B. Of the Christian faith in particular - third article. W. X, 1436-1439. 1199
4. of the sin against the Holy Spirit.
Sermou von der Sünde gegen dm Heüigm Geist.
Held at Wittenberg in 1529.
Therefore I say unto you, All sin and blasphemy shall be forgiven unto men: but blasphemy against the Spirit shall not be forgiven [unto men]. And whosoever shall speak evil against the Son of man, it shall be forgiven him: but whosoever shall speak evil against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in any other.
ner world. Matth. 12, 31. 32.
When the Lord Christ had healed the possessed man, who was blind and dumb, and the Pharisees blasphemed, saying that he cast out devils by no other means than by Beelzebub, the chief of the devils, he began to preach a good, strong sermon, as he usually preached a special sermon or apologia after a miracle or good work, to defend his work and to shut the devil's mouth as much as possible. Thus, with many words, he answered for himself, to drive in and frighten the Pharisees, and to teach and strengthen his disciples. First, with parables from nature, reason and experience; then with their own work and example; then with strong sayings, and here at last with a threatening word and terrible judgment, as he concludes: I tell you, if you do not cease to blaspheme against the public truth, you do not sin against me, but against the Holy Spirit, which sin can neither be forgiven here nor there.
(2) Now from these words there is a great question: What is the sin against the Holy Spirit? because Christ declares two kinds of sin: one that is vain, the other that is not vain, and thus separates this sin from all others. Many teachers have also been concerned about what such blasphemy against the Holy Spirit might be, because there have been many people who have blasphemed against the Holy Spirit.
have striven and blasphemed the gospel and yet have been converted. Therefore, let us also act on these words and take from them what God gives us to understand.
(3) Now that we understand this text of sins that are forgiven and sins that are not forgiven, we must make a distinction and divide the sin. There are some sins which a man well knows and feels to be sins, such as murder, adultery and fornication, avarice, pride, hatred and envy, since every man's heart tells him that he has done wrong; these are called gross and recognizable sins. Now these are not so dangerous; for they have the advantage that, if a penitent heart comes to them, saying, Lord, I am a sinner, they are forgiven; therefore they are also called forgivable sins, that they may be forgiven, because they are confessed. For there is nothing to forgive a sin unless it is first known, as the prophet also says in the 51st Psalm (vv. 3-5): "God, be merciful to me according to your goodness, and blot out my sin according to your great mercy. Wash me well from my iniquity and cleanse me from My sin. For I know my transgression, and my sin is ever before me." That is, I see and know that I have done against thee, therefore I come and lament and ask for mercy. And Psalm 32 (v. 5.) saith he, "I said, I will confess my transgression against me unto the Lord, and thou forgavest me the iniquity of my sin." There we have strong promise, so we cannot lie nor lack; if we break our heart so far, bring out and confess that we are sinners, the comfort and promise is sure that our sin will not be smelled nor remembered, as St. John teaches in his 1st Ep. at 1 (vv. 8-10.) [thus speaking, "If we say we have no sin, we deceive ourselves."],
and the truth is not in us; but if we confess our sin, he is faithful and just to forgive us our sin, and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us"].
(4) Secondly, sins that are not known or unknown, if they are not known to be sins, bring harm and evil, so that they are not forgiven, no matter how small they are, whether it be a bad laugh or a good steal. For what is not known cannot be forgiven. But I do not call the unknown those who have been left out or forgotten, for these are also in vain, even if they are not known to be told. For if we should come to the point that no sin should be forgotten, and all should be counted, they would never be forgiven. Therefore the prophet says again: Delicta quis in- telligit? "Who can tell how many times he is mistaken? Forgive me my hidden sins," Ps. 19:13. But this is to recognize sin, if I stand before God and say: I consider this to be sin, and so confess before Him: "Lord, I cannot count my sins that I have done and still do, but have forgotten them in part, nor do I see them presently. For that the prophet saith, intelligit, is not only to know and remember, but also to perceive and take heed: for we go and do many and sundry sins, of which we are never aware. Now this, I say, is knowing all sin, when I make a fine round confession, saying, What is in me and all my powers apart from grace is all sin and condemned; so you get off short, must not think that you will put it in a register; think only thus: As far as grace and faith rule, I am pious through Christ, but where this turns, I know and confess that there is nothing good with and in me; there it is even in a heap, on a ball; if you unwind it all the same, you will find nothing else. Such confession must indeed be there; if not, do not presume that some sin will be forgiven, be it small, great, forgotten or unforgotten. For if you were to say in this way: I confess the
Sin I know, the others, I hope, shall not be sin, or if you count good works against them and think to find still something good in yourself, then you make vain sins out of vain sins; it must be said out thinly: there is nothing good, what I speak, think, do and live, without your grace and divine power, if I would have the holiness of all monks.
(5) From such a difference you can conclude that the sin against the Holy Spirit must be such a sin, which does not want to be recognized, nor can it be recognized; and is not called a gross worldly sin, but a holy, spiritual sin, because it turns the confession around and does not want to be called sin, but delicious good works; and does not want to be punished, but praised and glorified; so that also the holy prophets have to struggle and fight most of all. As if to give a temple: when St. Paul was walking along in holy sin, persecuting and choking, striving and fighting against Christ and the truth, walking along in the opinion as if he were doing a delicious work, considering the suffering he was doing to the Christians to be great righteousness, holy zeal, and the highest service of God, as if he were fighting against error and helping God to preserve his kingdom. Behold, this one also has run and sinned against the Holy Spirit, so that sin is actually such a sin, which is not sin in the sight of all the world and reason, but just the right holiness, truth, righteousness and service of God. Therefore, whoever wants to speak of it rightly must call it by the high name of the highest virtues, except when it is a matter of gross, wicked and hardened people, who are called impoenitentes (impenitents), of whom we shall speak later; now we say of those whom the gospel means. As if Paul went about holding his lies and wickedness, persecuting God's word and work, and devil worship, to be vain truth and a divine thing.
(6) Now this holy sin goes against the Holy Spirit in two ways: first, that it happens knowingly, as we shall hear; second, unknowingly, as now explained by St. Paul. And this is also in vain, because it is unknown to us,
1202 ss- 55-"- B. Of d. christl. .faith in particular -- Third article. W. x. 1441-1444. 1203
until it loses its name and also becomes a recognizable sin. For this is the nature of all sin, as soon as it is recognizable, it is also forgiven; and it remains decided: where there is no confession, there is also no forgiveness. Therefore there are two parts to such sin. The first is that sin in itself is never against the Holy Spirit, for he is all forgiveness and grace from God. The other is that one does not recognize it and does not want to suffer the Holy Spirit and forgiveness; this makes it unforgiven. So this sin is still a temporal and not yet an eternal sin, that is, it may still be recognized and then forgiven, except where one strengthens oneself in it, or defies and insists on it -- because one knows nothing better and walks in blindness without repentance, and cannot desire grace, but hopes for the contradiction that God will reward it. We are now all in this sin and are all under it, for we have all been in such blindness up to now and thought we were on the right path, and who would have said otherwise if we had not believed it; as now still a large number under the papacy.
(7) This is said of the first, if the sin against the Holy Spirit happens unknowingly and is not recognized. But the real sin, of which Christ speaks here, is much more abominable and a real sin of the devil, if it can no longer be known or acknowledged, that is, if it is publicly acknowledged, it still does not want to be acknowledged, nor called sin. For St. Paul was still walking along in his delusion and good opinion, knowing and knowing no better; but when it was revealed to him, he was converted. But to these, if Christ punishes here, the hell and undeniable truth is presented, which he thrusts into their eyes, that they cannot pass, but still they rebel out of pure malice, blaspheme, and say that it is the devil's thing, as St. Marcus explains when he says: "For they said, 'He has an unclean spirit'"; yet they must confess without their thanks that he casts out and chases away the devils and helps the people. Therefore that is much another sin, not convinced nor conscious, but of its own blind sin.
The Holy Spirit is still a covered holy spirit. But here he is manifest and uncovered, breaks forth and shines like lightning, so that his radiance penetrates the heart, however they resist, and puts their sin before their eyes, both by words and works, so that they are decided, and no one can speak against it with some semblance, not even they themselves, how poisonous and wicked they are; nor do they run against it and do not want to see or hear it. This is what was called in ancient times: impugnationem veritatis agnitae, that is, "to set oneself against the known public truth.
(8) This sin I would never have thought before that it was in the world when I was a learned doctor. For I did not think nor believe that it would be possible to find such a heart on earth that could be so wicked, and if it were publicly decided that it had to be silenced, could still oppose it; as we see here in the Pharisees, and now also experience in some, who out of pure obdurate evil blaspheme and rage against the bright gospel, which they themselves cannot rebuke, but must let the truth be without their thanks, that is, I am concerned, the sin that can never be forgiven. For those who sin against the hidden holy spirit, so that they blink, have ever so much grace that confession may still come, as St. Paul writes of himself, 1 Tim. 1, 13. 16: "I was a blasphemer and a persecutor and a reproachful man before, but I was shown mercy, because I did it ignorantly in unbelief," that is, I believed and did not know that it was against God. Therefore, even though such sin is unknown at this time, if the heart is converted and confessed, it will be forgiven by such conversion and confession; but this one has both, that it can neither be converted nor confessed.
(9) I now believe that this is the real unpardonable sin that Christ is talking about here, and I am led to believe that this is the opinion that St. Paul writes to Titum, Cap. 3, 10. 11: Haereticum hominem, that is, "avoid a red or rebellious man, when he has been admonished once and again, and know that such a one is wrong.
He who is more sinful than he who condemns himself," that is, who, out of his own will and willfulness, will not hear or see, and who rejects the Holy Spirit, who is all grace, and, as the Epistle to the Hebrews, Cap. 10, v. 29, says, spurns and defiles him, and is allowed to strike him in the mouth in public. He can suffer that one flees from him or does not accept him, even if he is still so secret and unknown; but if he presents himself so brightly that one must see him and grasp him, admonishes and warns him, and yet strikes him back publicly, yes, spits in his face, he should not and will not suffer that, nor think it too good.
(10) Therefore, I say, the first thing that belongs to such a man is that he is a rebellious man; then that he is admonished once or twice. For there are otherwise found many a man that heareth and letteth it be said unto him; but it is a man that believeth neither this nor that, accepteth nothing at all, as a rough and reprobate man. This is not yet sinning against the Holy Spirit, but taking up the cause and opposing it, and even though one feels that there is no wisdom or art to oppose it, yet he takes courage and thinks, "Now I will not suffer it," and goes up with his head. This does not mean that one has turned to the wind, but that he has run against it with open eyes and with his neck stretched out. (11) Paul was not yet in sin, nor were those who persecuted the gospel and were finally converted, so that they saw it with their own eyes and still dared to repudiate it; as, now, the people who have been driven by God's grace to the point that they cannot reject our gospel or oppose it, for so much and so many things have been written, and the truth has been so clearly demonstrated, that they see for themselves how they have fallen foul of God's word. As one also sees that such do not like to give themselves up for disputation, nor do they really go under one's eyes, as those who do not dare to keep the sting; they pretend that the heretics are so cunning and agile that one cannot answer them: or where they have to answer, they are so mischievous and perverse that they finely jump over when it is necessary to hit, meanwhile they reach out to the side, where they can, with poisonous evil murderous stings, so that they can only blaspheme.
Although many of them present themselves in such a way that everyone sees how they blaspheme and lie against their conscience and disgrace themselves before the whole world, they nevertheless strengthen themselves and always continue in their deliberate blasphemy. For this reason, I am concerned, they remain in futile sin, so that they cannot return; for they openly and unashamedly blaspheme the Holy Spirit, whom they see and feel, so that it is well said, as the epistle to the Hebrews, Cap. 10, 29, says, "the Spirit of grace profaned, the Son of God trampled underfoot, and the blood of the testament, by which alone one is sanctified, made unclean." This does not have to be a small human sin or blindness, to trample on Christ's blood wantonly and defiantly and to put shame and disgrace on the Holy Spirit, who bestows and gives vain grace and forgiveness.
12 This is also primarily "the sin of death, when one should not ask for it," of which John says, 1 Ep. 5, 16. For those who still do it out of ignorance can and should be asked for, as St. Stephen and Christ Himself asked for His persecutors; but for Judas He did not ask, for he was not deceived, but was a head and a beginning to suppress the Christ, whom he knew and was often admonished by Him, out of a purely hardened, poisonous heart. If someone gets to the point where he does not want to hear or see anything, and defends his blasphemy and malice, he can neither be advised nor helped. I have often said that it has never been known, as many examples as I have heard or read, that a master of the mob and the head of a heresy has been converted. (13) So then I understand this saying of the gospel, and also think that it is the right understanding; and though it does not apply to this very place, yet the opinion of St. Paul, who agrees with this text, is that such sin is of a kind that it knowingly contradicts the bright truth. I say this because it has been preached many times and widely. For everyone has been afraid to say that a man could sin in such a way that he could not be forgiven. That is why such sin has been put to death, and then called a sin against the Holy Spirit, when a man has sinned against his own soul.
has not wanted to recognize nor repent in the end. This is true, but I consider that in such a case there is still sin that is unknown and happens unknowingly; unless someone is so stubborn that he knows it well and sees the sin clearly, but still does not want to have mercy. This would also be contrary to the Holy Spirit, and the forgiveness offered would be rejected. But I do not hope that one should find such.
(14) Therefore we speak, as Christ himself did, of those who still walk in the midst of life, and with their mouths openly act contrary to the gospel; as now our papists and other mobs, who wilfully set themselves against our doctrine, in defiance of and contrary to the truth, will not hear, nor let any exhortation, counsel, entreaty, or punishment help them, that they may deserve to be utterly perverted, as St. Paul says, and that the Holy Spirit may justly cause them to go again from one sin to another, and daily fall into more abominable and terrible blasphemies. Paul says, and the Holy Spirit justly lets them go again from one sin to another, and fall daily into more abominable and terrible blasphemy. Now this is a hard thing, that it is not only sin, but also makes itself futile, that it is a real impoenitentia, that is, that one does not want to, nor can have any remorse for sin. For the addition makes all wretched, that they abide in blasphemy, and so give up the ghost: therefore sin is not to be jested with. That one stumbles from time to time, and also sometimes starts, where one does not see that it concerns the Holy Spirit, he can have patience until one recognizes it and lets himself be admonished and instructed; but then let us pray that we do not fall into sin, if we do not want to suffer the revealed truth; for there is no further counsel, nor help, nor excuse, and the wrath has finally begun.
(15) For how can any of those who blaspheme our doctrine be excused, since we preach nothing else than what is public and so clearly founded in Scripture that they themselves must confess it, namely, that Christ died for us to redeem us from sin and death. If this is true, Paul concludes, Gal. 2:16, then no work can redeem us, nor help us from sins. This is so strong and powerful that no one can contradict it. For, if sin is so great and God is so great
If the wrath of God is so heavy and horrible that no saint nor angel could do enough for it, but God's only Son had to lay down His life over it and pay with His precious blood, then all our works will be much, much too weak to stand against the sin, but again one sin is so strong that it suppresses all works.
(16) This is our main doctrine, founded in St. Paul and all Scripture, from which anyone can conclude that it must not be done by works, or that Christ's blood must be vain and lost. For they are two different things, and no one will say that Christ's blood is our work. Since this is so clearly proved by the Holy Spirit, and yet those, so often admonished and warned, reject and drive away grace and the Holy Spirit, it serves them right that he does not come again and let them go, as those who want to destroy wilfully, and it goes well with them, as Psalm 109 (v. 17) says of Judas, their leader, and such of his band: "He did not want the blessing, so he shall come far enough from him.
(17) Now therefore consider the text and the words, "Whosoever shall speak against the Son of man, saith Christ, it shall be forgiven him: but whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in that," that is, you may blaspheme against the man Christ and his Christians, saying that he is a sinner, and, as they reproached him elsewhere, "a glutton, a winebibber, a publican's and a sinner's companion," Matt. 11:19; item, when the Jews called his mother a bitch. As for the person, as one man he must suffer and forgive from another; but when in his ministry he therefore comes into the light, preaching and marveling that they see the bright truth and yet blaspheme against it, it is not the Son of man who is reviled, but the Holy Spirit who works and reveals such things, presenting grace and forgiveness to everyone. This is a much higher sin than going against all the commandments. Those who have kept all the ten commandments and are much higher, that is, those who want to be the most pious and the holiest, yet do not shy away from blaspheming the truth they have recognized.
18 Christ's words also indicate that such deliberate blasphemy was very close to his heart, because he preached for so long and instructed them with reason, example, and experience, threatening them to beware of such sin. Therefore, for God's sake, let us not joke, but watch and pray that we remain in fear and humility, that we may hear the truth and God's word gladly, even if we sometimes stumble and sin. For it is even easier for someone to go away drowned in sins than for public harlots and knaves, for such can still come to knowledge; but these beautiful devil saints, who walk in the great service of God, full of good works, when they hear the Holy Spirit convicting them publicly, they slap him in the mouth and say: it shall nevertheless be called heresy and the devil's thing. There the heart is hardened, so that no admonition, warning or threat helps.
(19) Let us therefore conclude that the sin against the Holy Spirit is twofold: the first is that which is ignorantly spoken and done contrary to the truth, since no one reveals the Holy Spirit, nor puts him under eyes, as St. Paul said: nor is it forgiven as long as it remains unknown, as any other sin is; except that this sin has the name and honor of the most beautiful and greatest holiness, which name and cover prevent it from being humanly recognized until the Holy Spirit himself reveals it. The other, however, is that which is now revealed, that everyone sees the grace and forgiveness offered; but still steps on the place, defies the Holy Spirit, and defiles the truth, which no one can reprove. In such sin and hardening was also Korah the priest, who rebelled against Moses and Aaron and blasphemed their ministry, which was publicly exposed and confirmed by God's voice and miracles from heaven; and when he was admonished, he would hear no warning nor threat. Therefore Moses also prayed against him that God would not forgive him his sin, when he deliberately and wantonly sinned against the Holy Spirit, Deut. 16:1-3. 15.
woke up and acted against the truth, which he saw and knew, and had to speak and cry out without his thanks, and was punished by his donkey, and was afflicted by the angel, Numbers 22:21 ff.
(20) I have said this so that the text may be rightly understood as to what makes sin futile, and yet see to it that no one falls into such sin so soon, for the sake of some poor troubled consciences whom the devil drives to despair that they themselves are making futile sin. For however grave the sin, it remains in vain, because it may yet come to confession, where it is revealed and confronted. But that would also be a devilish addition, and on the other hand sinned against the Holy Spirit, if one neither believed nor wanted to accept forgiveness. For it is, as I said, much different to sin against all God's commandments than to act against the Holy Spirit. For to sin against the Holy Spirit is nothing else than to blaspheme His work and office, which does not bring God's commandment and wrath, but only grace and forgiveness of all sin. Whoever does not want to suffer such things has no forgiveness.
21 Therefore we have the opinion of Christ, which the text itself gives, that it actually speaks of those who knowingly and unintentionally blaspheme the known truth revealed by the Holy Spirit, and, as their sin is pointed out to them and admonished, only become more hardened. For this is the highest dishonor that can be done to the Holy Spirit. In addition to such unpardonable sin, you may also count some that are equal to this and below it, even though they are so gross that even the world condemns them: Namely, when someone comes to the point that he has not fallen into sin out of weakness and error, but is hardened in it and does not want to repent, which is also said above; and, in sum, when one willfully defends sin and does not want to let it be sin, even though it is public; for such is all called fighting against grace and forgiveness, and is now no longer a human sin, but a desperate diabolical wickedness. [Enough of this has been said, may God protect us from such sin.]
You can also read about this in:
I. Part, 1 B. Mos., 6. cap., § 138. 139.
XIIIa. Theil, Pred. am 20. Sonnt. n. Tr., von d.
Punishment G. on the contempt of the Gospel.
XIIIb. Theil, 1. Pred. am 1. Sonnt, des Adv., § 7 ff., von der Strafe der Juden wegen Verachtung des Evangeliums.
From the natural misery and ruin.
IV. Theil, Auslegung der 22 ersten Psalmen; 14. Psalm, § 1-148, eine Abbildung derjenigen Menschen, so außer der Gnade GOttes leben.
IV. Theil, Ausleg. d. 15 Lieder im hohen Chor, Ps. 131, von Hoffart.
XII. Theil, XXXI. Various Sermons; Sermon on the Day of St. Matthew. Matthew.
6. of the reason nnd natural light.
XI. Theil, Pred. am St. Stephanstage, von der Vernunft und natürlichem Licht.
XII. Theil, V. Pred. am andern Sonnt, n. Epiph, von Vernunft und Dünkel.
- XI. Ecclesiastes on the Born Blind, on Spiritual Blindness.
XII. Part, XXXI: Various Sermons. Sermons; Sermon on the Day of St. Stephen, about one's own wisdom and will.
VII. Four sermons before its end; sermon on the day of St. Matthew, of the enmity of God against the wise of the world.
7. of the free will and defensive incapacity.
I. Part, 1. B. Mos., 6. cap., § 140-150.
XI. Theil, 2. Pred. am Petri und Pauli, vom freien Willen.
See also the dogm.-polem. See the dogm. polem. writings against the papists, Sect. I., Luther's final speeches on the powers and will of man without grace; as well as the tr. "that free will is nothing" against Erasmus v. Rotterdam.
Several more of Luther's writings Against the Pelagian error of the involvement of the natural human powers of free will in the work of conversion and salvation, which Luther thoroughly rejects, can be found there.
XXII, Table Talks, 10th chapter, on free will.
8. of the love of God against fallen man.
XII. The part, church post; sermon on Palm Sunday, an example of the love that is presented in Christ.
XIIIa. Theil, Pred. am Pfingstmontage, von der Liebe GOttes.
9. of the divine salvation of men through the law and the gospel.
I. Part, 1. B. Mos., 18 Cap., § 192-205.
- Gen. 21, Cap. 168-176.
IV. Theil, Ausleg. der 22 ersten Ps.; 19. Ps., § 1 bis 113, vom Amt des Evangeliums und dessen Dientern, besonders den Aposteln.
- Brief exegesis of the first 25 Ps.; 19 Ps., from the doctrine of the Gospel.
IX. Part, IH. Sermon on the difference between law and gospel about Gal. 3, 23. 24.
XI. Theil, 1. u. 2. Pred. am 18. Sonnt, n. Trin., von dem Gesetz und Evangelium.
XII. Theil, Kirchenpost; Pred. am 12. Sonnt, n. Trin., v. d. Amt des Gesetzes u. Evangel. - Church Mail; Sermon on Sunday after Christ Day. Christ Day, a treatise on the people of law and grace.
Part XXII, Table Talks. Chapter 12, The Law and the Gospel.