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In XV Psalmos graduum. 1532,33. [1540.] (Ps. 130, 4) 351 Hs] tarnen sum tuus 'tropophLoros', non solum in tempoLialibus, sed hie spiritualibus. Proptor fidem in Christum habet nos pro iustis, non propter opera. Stujbermaffen fd)on tej-'t: 'Apud te' etc. Sic vertit se a desperatione, quae dicit: sum pcrditus, quia miserLiimus peccator. Si huc tantum vides, i oportet desperes. Sed cum mag^na aud[acia te verte: Sum peccator, Sed 'Apud te'! SBem loev propiciatio Hon nöten, Si non essem peccator? Ipsa significat me esse peccatorem. Sed gieljen mid) i)inunter, ut dîcam: Si essem David, Petrus. Ego peccator, — (So i)bxe icf) tool. Si vis sequi himc sensum, desperabis. Sed ibi ideo propiciatio, quia ibi peccatum. xü Et ideo libLenter confiteor et agnosco me peccatorem, ergo non desperabo, absorbebor tristitia, non murLmurabo, sed convertam me ad dominum, qui est propiciatio et ad quem venitur, tantum crede. ®a6 tft potens textus. 'Ut timearis': De hoc cras loquemur. 3 te o 4 sum über sumus 7 esse o lir] '6 tatem connivere et ignoscere ac propter fidem in Christum nos pro iustis habere. Ad himc niodum David a desperatione ad fiduciam et certam spem misericordiae se convertit. Nam cum ad peccata nostra respicimus, neces- sario perturbamur et prolabimur ad desperationem. Sed non sunt oculi 20 ad peccata solum defigendi, huc respiciendum est ad propiciatorium, ut, quanquam non possimus negare nos esse peccatores, tarnen etiam non negemu;: remissionem peccatorum. Cur autem remissio peccatorum pro- missa est, si non peccatores eam debent consequi? Quin quod propiciationem David nominat, hoc ipso testatur se esse peccatorem et pro- 25 piciationem ad se proprie pertinere. Sed, inquies, peccata indignum faciunt, cuius Deus misereatur; Sperent igitur David, Paulus, Petrus tanquam sancti et digni, at ego peccator sum, sperare non possum etc. Huiusmodi cogitationes ceu ipsissimam pestem animae tuae fugias et sie potius cogites: Quia peccator sum, ideo remissio peccatorum ad me 30 pertinet. Non igitur desperabo, non absorbebor tristitia, sed convertam me ad Dominum, qui promisit propiciationem, qui iubet sperare et credere etc. Sic proponit David in bis duobus versiculis summam totius doctrinae Christianae et solem illum, qui illuminat Ecclesiam. Staute enim hac 35 doctrina stat Ecclesia, ruente autem ruit ipsa quoque. Ego autem ideo saepius eam inculco, quia scio Satanam nihil aeque velle et agere, quam ut hanc cognitionem ex conspectu et animis tollat. Huc principaliter 25 inquies fehlt S 27 tanquam bis at fehlt S
352 In XV Psalmos graduum. 1532/33. [1540.] (Ps. 130,4) Hs] [431. 202»'] -ifi. .\ii;.'|iisii. I 'Ut timearifi' : Sic audLivistis heri, quod iste versus sit Summa doctrinae Christianae et ille sol, qui illuminat Sanctam eccle- siamdei, quia isto artticulo staute statEcclesia, niente ruitEcLclesia. Ideo saepe inculoo, neqLue potest satis, quia hunc artieulum principaliter petit 1. jRoit », IS diabLolus, ut 3. GeuLesis: 'serpens antiquus, qui semen conterens capLUt s suum mordet iu plantam'. Ideo b[onus pastor principaliter vigilet in hOLC etc. Facile tollitiu- ex cogLitatione cordis publice, privatim facilê; pub[lice Ieici)t ein SKotLte vel inutüis dispLutatio, ut CingLÜus, AnabLaptistae, Ariûs olim, bas, fhidis în gljet, tôtus popLulus jpert5 maul, najen. Ideo bLoni et vigilantis pastoris est, ue distrahi, demoneri ab isto artLi- lo (;ulo; scio, quomodo me gejud)t privatim et publîce. In corde potest suggerere varias cogLitatione.s legis et peccati, ut ncsciamus, quomodo amittamus illum art[iculum. Et in hoc psalmo vides, quomodo alleget suas experientias, et videtur anxie labôrare psalmus pro conservanda gezogen zu 6 Gdii. 3. r 7 in hoic Hier dem undeiUlieken etc. lil In mit Strich zu privatim Dr] spectant omnes turbae, quas tum publice tum privatim excitat. Per is Sacramentarios et Anabaptistas videmus quantum malum dederit Ec- clesiae, quod non solum homines intenti in novas disputationes articuli huius fere obliti sunt, sed multi deterriti dissensiouibus etiam odi.sse haue doctrinam coeperunt. Boni igitur pastoris est, ne sinat se ulla disputatione ab assidiui huius loci tractatione abduci. Privatim autcm quoties accidit, »o ut per cogitationes legis et peccati haec cogitatio remissioois peccatonmi aut amittatur aut pericütetur? Ideo David in hoc Psalmo non solum propriam experientiam, sed adhortationes et promissiones, sicut audiemus, proponit, ut appareat eum anxie laborasse pro conservatioue huius doctrinae. Et sane periculi magnitudo diUgentiam haue excitare et « augere debet. Amisso euim hoc loco omnis generis tentationibus obru- untur animi. Sic cum in Papatu hie articulus amissus esset, quid tarn monstrosum fuit, quod non aequis animis et auribiis acciperetui ab omnibus ? Pudet dicere, tantum non crepitus ventris sui nobis impudens monachorum temeritas adorandos proposuit.' Econtra cum haec cognitio jo retinetui', lacilo omnis generis haercses everti possunt. Et insigue exemplum Papatus est, qui unico hoc loco victus et ex animis homiuum extur- batus est. Nam etiam si Papistarum vitam insect*ris et sceleratam libi- dinem, avariciam, crudelitatcm etc. cxagites atque ox maus legis operibus eorum impietatem arguas, nihil profeceris; concedit enim id totum Papa, ji sicut non potest negare manifesta suorum scelera, sed, inquit, nihilonüuuä vocatiu uostra, doctrina et reguum nostrum sauctum est, etiumsi >) Ohrif VorbiUl m Jh!
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478 Enarratio Psalmi XC. 1534/35 [1
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