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In XV Psalmoa graduum. 1532/33. [1540.] (Ps. 127, 2. 3) 247 Hs] Oeco[nomiam, Pol[itiam; cuiu.s viit[ute? Meae. Es solLicitus talis, sed turba, ut d[icas: '2)aä f)et id) nid)t getneint. Debês d[icere: Donum dei est, fruor eo, donec D[eo placLct. Vel si abit: Domine deus, eram possessor doni, 'dedisti, abstulisti'. Sic habes pulch[ram pacem, alioqui cum*'»''»'"' s raax[imis doloribLus, Si uon fit. Ideo dicitur: 'Vanum'. In.spice omnes PolLitias; Roma, AthLcnae, Aegyptiis, ubiqLue invenies istum versum. Sequitiir altera pars psLalmi, in qua docet simpliciter omnia esse dona, redarguta nostra stultitia et praesumpLtione. Quomodo faciendum,^-' cum mea sapLientia, potLestas non perrumpit? Si CicLcro hie, Demo- 10 sth[enes: e^ l)at mir gefeit, nihil est provectum tanta sap[ientia, quanta in corde hominis. [331. 176»] Nihil speciosius eorum consiliis, nihil effec- 7 psâlmi o zu 11 am oberen Bande der Seite steht Fortuna Dr]magniflce extructas aedes. Eum si quaeras: unde haec habes? cuius opera? cuius virtute parasti eas?, Eespondet: Mea. Non. Et ut id videas verum esse, incendio perire eas sinam, aut tu, priusquam iis pro 15 libito fruaris, morieris. Alius in pace gubernat Eempublicam, ducatum, regnum. Cuius virtute ? Mea, inquit. Non. Et ut videas id verum esse, permittam excitari seditionem, bellum aut aliam turbam, ut mireris et dicas: Quis vel suspicari potuit haec futura esse? Contra hanc praesumptionem docet nos Psalmus, iit dicamus : uxor, 20 liberi, familia, opes, pax, regnum etc. sunt dona Dei, iis fruar cum grati- tudine, quam diu Domino placuerit et quam diu Dominus dederit. Si moritur uxor aut liberi, si aliquid publice turbatur, Domine Deus, eram possessor horum donorum, tu ea 'dedisti', idem tu 'abstulisti' quoque. *"''"• "' Libenter igitur feram haue iacturam, tamen alioqui non potuit aeterna 25 haec esse possessio etc. Animus ad hunc modum institutus etiam adversa bene ferre potest, quae impii cum maximo dolore ferre coguntur. Sed mundus non audit, ideo experitur hoc, quod Psalmus dicit: Vanum est vobis mane surgere, et simt sibi ipsis carniflces et diaboli, qui se ipsos affligunt, et frustra. Merito. Cur enim non audiunt. Intuere igitur 30 in omnia regna, in Respublicas omnes, quarum historiae extant, Eoma- nam, Atheniensem, Lacedaemoniorum, Thebanorum etc., et invenies imaginem verissimam huius versus. Cum dederit dilectis suis somnum; ecce haereditas v.3 Domini filii, merces fructus ventris. 35 Postquam supra satis redarguit praesumptionem nostram et iUam affectationem divinitatis, accedit iam ad alteram ijartem huius Psalmi, 16 inquit fehlt S
248 In XV Psalmos graduum. 1532/33. [1540.] i,Ps. 127, 3) Hb] tum, sed contrarinm. Nihil fiiit ignar[um, quantum ad humanas res. CicLcro tan MäjÜid) redien. Si hoc fieret, esset pulch[errinia respLubliea; sap[ientia non defuit. SBov an felet§? Praesumptio, quia volo esse opus sapLientiae. Tanta est in CicLerone sap[ientia, quanta in câpite bumano; sed tua sapîentia pertiuct ad alios ho[mines, qui non omnes sunt tuo » capLite. Invenies centum milia, quibus dispLÜcet, vix duos, etc. Sed ipsi: mihi videtur consultum opLtimum, Si sie faciamuß; quando venit ad rem, minor te seqiiitur et maior par.s aufugit; qui te seq[uuntur, fütnen in Iierjleib. Sic ego cogLitabam, cum ELuangelium inciperem: qLuamquam causam allein auff mid) legt, sie cogîto: tarn clara necesLsitas, lo Dr] in qua docet simpliciter omnia esse divinae benedictionis. Nam hoc demum est vere docere, primum destruere falsa, post aedificare solida et firma. Poterat enim quaeri: Quid igitur faciendum est, siquidem potentia ac sapientia nostra nihil proficitur* Sicut in Cicerone videmus, in quo tanta sapientia fuit, quanta omuino cadere poterit in animuni is humanum, et tarnen nihil illa sapientia profecit, sed sibi et aliis obfuit. Ignorantia certe non peccavit, quod ad res ipsas attinet. Eatio enim \idere potest, quae facta sint utilia, quae non. Et sicut naturaliter comparare inter se numeros possumus, quod denarius numerus excedat quinarium, Ita potest Cicero certo pronunciare (quod ad res ipsas attinet), «o quae in administratione Eeipublicae sequenda sint, quae non. Sapientia ei certe non deest, quae est creatura Dei bona. Quid igitur deestt Hoc Kcilicet, quod addit praesumptionem, quod illara administrationem rei longe difficillimae putat esse opus suae sapientiao. Quanquani igitur sit in Cicerone (sicut ante dixi et monimenta (luoquc eins indicium faciunt) »s tanta sapientia, quanta in hominem cadere potest, tamen non est par Kuscepto negocio. Eatio est, quia Cicero accomniodat sapientiam suam ad alios homines regendos, qui si idem sentirent et vellent, quod Cicero sentit et vult, bene se haberet res. Sed inter centum milia vis. unus aut alter est, qui probet consilia Ciceronis et idem velit, alü omnes diversum »o aut aliud sequuntur et probant. Hie etsi niultum clamet Cicero et res quoque idem loquatur, suum consilium houestissimum et maxime e Eepublica esse, tamen maior pars vincit meliorem et pauci ii, qui Ciceronem sequuntur, una cum ipso auctore in discrimen vitae et bonorum veniunt, dum pertinacius sua consilia urgent. " Ego igitur in principio causae meae, cum contra indulgentias et alios abusus scrihcrem, hoc donuni divinitus dafum halicbam, (juoil (antani causani in mc iinum rccipicbam et mihi uni sustinendani auxilio diviiio iudicabam nee putabam fiducia aliorum quippiam tentandum esse, alio- 16 potuit S
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478 Enarratio Psalmi XC. 1534/35 [1
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