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In XV Psalmos graduum. 1532/33. [1540.] (Ps. 128, 3) 291 Hs] baptisatum ? Sic azini disputarunt. Nos sumus in laudando isto dLono advers[us viperinas lingLuas Sat[anae et molestiam cârnis et pestilentia exempla niundi, quae omnia impuK[nant hoc gLcnus vitae, ut absterLieant eos, qui sunt in eo vel quibus est necesse assumere, quod maneant foris 6 et poUuantur adulterüs etc. Contra istas blasphLcmias et cal[umnias est psalmus legendus. Ideo SLpiritus S[anctus mirab[iliter retlioricatur. Nominant uxorLem 'vasculum infirmum'. ELomani et Greci: mores i. spctri a, t mul[ieris ferre, Anank[ion kakon^; (a§ jte fein. Sed s^piritus SLanctus: Si habes nxLorem, lib[eros, agnosce, aperi ocLnlos, vide, quid liab[eas. 10 [S8t. IST»»] 'Uxor intra domum': Non loquitur extra domum, non de mag[istratu etc. Intra parietes tuos habes u^xorem fructifLcram, habes etiam filios, qui sunt tanquam tenerLriraae plantulae olivarum. An extant in Ullis scriptis sacLrarum Uterarum tarn suaves duae simiütudines ut istae 2? ApprehLcndit duas nobiliSLSimos arbLores, vitem et Olivam: 15 Istas 2 arbLores et liquores in maxLimo precio et celebLcrrimas esse. Uxor 4 maneat 8 kokon 14 Olivam c aus Oleam ') = ävaYxdtov xaxöv; Menander, bei Stohaeus, Florileg., 69, 10. Dr]sancti sunt 'amici sponsi', sicut se Baptista vocat. Ecclesia est sponsa seu uxor. Filii sunt fideles, qui quotidie accedunt. Hi per fidem etiam flunt sponsa, communicant enim cum bonis sponsi et consequuntur fide iusticiam Christi et merita. Si Papa bonus est, est in horum numero, 20 non sponsus, non maritus, sed sponsa accipiens de bonis sponsi; Sin malus est, f^st sponsus Satanae et amicus ludae. Summa igitur responsi nostri est, quod hie Psalmus non cogat ad coniugium, tanquam necesse sit omnes in coniugio vivere, neque enim praeiudicat Christi verbo, dicentis: 'qui potest capere, capiat'. Sed sim-sKatts. 19,12 as pliciter laudat coniugium adversus carnem et pestilentia exempla mimdi, quae omnia hoc genus vitae impugnant propter molestias, quae coniu- gibus ob'üciuntur ; eas qui decreverunt fugere, poUuuntur scortatione et adulterüs et sie etiam exemplo nocent. Adversus has viperinas linguas et exempla plena scandali munit hie Psalmus animos. Mundus vocat so uxorem necessarium malum, Ac Petrus, ob certam causam, et tamen sine contumelia, vocat 'vas infirmum'; sed vide, quid hie Spiritus dieat, i.?!ctrt3,7 quomodo ornet ac praedicet uxorem, dum eam comparat viti foecundae et liberos, quos marito parit, plantulis oKvarum. Die vero, an in ullis literis extent tarn elegantes et significantes ac iucundae similitudines duae, 35 sicut hae sunt ? Imo an etiam in aLüs locis sacrae Scripturae inveniantur 1 Apprehendit enim duas nobiUssimas arbores, vitem et oleam, unde duo praestantissimi liquores colliguntur, atque his comparat illas, scUicet coram miindo contemptas res, uxorem et fructus eins, liberos; si con- 19*
292 In XV Psalmos graduum. 1532/33. [1540.1 (Ps. 128,3) H«] quidem infirma caro, sexus, ut videtur. Sed S[piritus SLanctus creaturam, donum inspicit et abscondit magnitudine doni, q[uidquid in eo sexu incommodi, et obruit splendidis^sime et majrnificentisLsinie etc. 5)aö mag ein $oet fein. Sed finge nullum virum esse vii-um, sed omnes celib[e8, monaehos et sacerLdotes nee ullum homLinem esse mascLulum vel feminam, ponamus mundum, ubi meri celibes: Quid fiet in 10 annist Ista CLivitas non habLeret 5 vel 10 domos. Ubi essent pecudes, aurum, arg[entum, verbum et dona d[ivina? Quid est laudLare celib[atiiin, ut extenues coniugLium? laudate utrumque, tum bene. Ideo I)eiIoje norm, cum s^piritus SLanctus se opponit tanta reth[orica: non pingit uxôrem, quae mingat, sudet et loqûatur stulta. Sed 'Vitem' ipsam muftu an Jef)en, non propter stercus, quod ad radicem, et terram, in quam ponitur, sed proptersuecum vini. SecLundum, ficum propter fructum. Siin istis aujiift, 4 Sed c aus MuDdum Drjditionem consideres, uxor est infirmum vas et sexus longe infra masculam \TXtutem positus, praesertim si compares ad eas res, quae per masculos »» geruntur, per mulieres autem geri non possunt; sed Spiritus sanctus donum considerat et amplitudine doni abscondit, quicquid in sexu incommodi est, idque splendidissimis similitudinibus obruit. Ut autem aliquomodo possimus videre causas, cur tantopere praedicet hunc sexum Spiritus sanctus, fingamus nos omnes non esse coniuges, » siquidem coniugium muudus detestatur, sed coelibes. Imo fingamus neque masculum nee foemellam esse, sed quidam unum, quod ncutrum Sit, ut ideo coelibatus possit fingi perfectior, quid quaeso cum tali mundo et foeüci ac puro coelibatu futurum est, quam diu subsistet species t An non intra annos viginti totus mundus deserti et vastae solitudinis s» imaginem habebit? Quis tum erit usus auriT Quis argentit imo quis erit usus solis, lunae et omnium terra nascentiumt deficiente subito genere humano, si hoc modo coniugium abolitum et beatus, si düs placet, coelibatus statuatur? Quin huc vide, ubi tum erit ministerium verbit Quis fructus erit beneücü Christi! Cur igitur coelibatum sie hiudas, ut »o extenues dignitatem et maximos fructus coniugü t Quin utrunque lauda pro sua dignitate et merito, ac praesertim consideru hoc in loco, quomodo Spiritus sanctus te doccat tuam inspiccre uxorem, Nempe non sicut infirraam carnem, quae (salvo pudore, sie cogor loqui propter blasphemos contemptores creaturae Dei) mingat, sudet et reliqua naturac faciat. Cur ss enim hoc non etiam in vite facist Cur eam non contemnis propter stercus, quod ad radices ponitur T An non potiorem rationem habes succi, qui lioc modo ex vite produciturt Sic in olea neminem oflendit asperitas corticis «-t quod ümo curauda ac ((uasi saginanda radix est, Nam fructum
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478 Enarratio Psalmi XC. 1534/35 [1
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496 Enarratio psalmi XC. 1534/8.0.
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