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In XV Psalmos graduum. 1532/33. [1540] (Ps. 130, 7) 369 iis] quam esse. In sola fide extra et praeter cha[ritatem. Totus psalmus nihil de cli[aritate, tantum de fide et spe tractat. Ideo sie disting[ue et cape detiiütionem reruiii istanim 2: quod iîdes alia res quam ch[aritas, jeer toeit, ut eLoelum et ter^ra. Si non assequi potes virtutem eins et officia 6 et locupktare, die, quod fLides loeit odev cliLaritatem. Si obiectum, finem, lonnam, eff[ectum, obiecta mod)end fonbei" giO§, i. e. lex, ira dei; mortem et peccatum habet contra se. Ch[aritas non ista habet obLiecta, sed necesLse scire forraam: inopiu et penuria inter homines, — erga deum, quod nomen eins non sancttfLicatur, quod reg^num eins non etc. Ergo 10 longe aüud f[ides quam châritas. Fide habita: victa mors, lex, PLCCcatum per rLcmissionem p[eccatorum, gratiam, propiciationem. Sôd) fol§ m(i^t toai fein. In seipsa res certissLima. Sed nos non possumus ita compreheudere. Si non dubLito, quod p[eccatum, mors, infer^num nihil, quis me beatior et letior? Nihil timemus in terris quam mortem, quam ib sentimus nostram extremam et eterLuam, peccatum non item. Si non internus esset, d[iabolus! Ideo Christanus beatis[simus, si ista' cred[it certo. Eevera est certis[simum mortem esse nihil, PLCCcatum, infernum, iram dei nihil; gratiam, ELemissionem PLeccatorum, v[itam aeLternam esse omnia. 3Bo ran feilte 1 an meinem êrên; mundus, M diab[olus variis tentaLtionibus aufert certitudinem certis[simam et caro iuvat. Hec est Christiana doctrina, non j(f)er^ et gering, sed maxîma. [Jil. 207'>] Postquam habLuit 'Is[raer propiciationem et credidit in Chri- stum, oportet perdurare, sicut ego 'expectavi' et perduravi. 'Exp[ectavi' IsLrael, âlt feft, f)ar, t)ar, I}av boä) et waxi, ut non xä) t[um abfiel. Etiamsi 25 sentis iram dei, legem, peccatum, — scntis, esto. Dominus est deus tuus. S scire c aiis sciatis 23 über 'expeclavi' sieht propiie ') Nämlich das Z. 10 f. Stehende. Dr] Hic enim fructus fldei est, ut sentiat cor victam esse mortem mort« Christi, peccatum autem expiatum et legem abolitam per gratiam et proi)iciationeni. Haec per se sunt certissima, sed ea nostra est inflrmitas, ut non possimus certo apprehendere, igitur adhuc terremur cogitatio- 30 nibus mortis et peccati. Quod si haec flducia gratiae Dei esset perfecta, uulla unquam tristitia posset cor credens occupare. Ideo David hac ex- hortatione ntitur, ut, postquam Israel habet propiciationem, perseveret in expectatione nee sinat sibi excuti flduciam raisericordiae. Verbum, quo ntitur, proprie significat expectare. Eespicit autem certamen iUud, 35 cum animus incipit dubitare de misericordia Dei ob certas calamitates, quibus obruitur. In eo certamine quia non ita statim sentiuntur, quae verbum promittit et fides credit, procumbunt animi in desperationem. Contra haue tentationem hic mouet, ut meminerint expectandum esse, 2ut5et§ SBette. XL, 3 24 :
370 In XV Psalmos graduum. 1532/33. [1540.] (Ps. 130,7) Hb] Noli sequi tuas cogLitationes, opiniones, quia non sie, ut CLaro cogLÜat. Sunt diaboli siiggestiones. Sed ISLrael expLCCtet suum dominum; habet deum, illum expêctet, faciet finem. 'Quia apud dominum': S)a^ jinb f)üb(cf)e Der§. Eatio: non est verum, Apud dominum est ira. Non ft{)et I}tnbev bir cum clava, sed pro t« cum i 53taIlHljiv. Is versus oppositus cogitationibus nostris, dubitatiouibus, desperatLionibus : Ulme, ev raivb birf) tob fd}lagen. Vide, quidnam pingat. Obtulit se ad rcLmissionem pecLcatorum, ad propiciationem, Supra. Deinde 'expecta'. luvabit. Si non contrarinm in corde nostro et sensu. SLpiritus .ânctus esset ociosus pracdicator; sed quia sensus et res in con- lo trario, aperit os s^piritus sanctus et dicit: non est verum. Quid cogitat de te? vult tibi gütlid) tljun. Non est ira, penae, ut supra non culpae, quia 'apud eum propiciatio', sed 'Chesed'.' Ipse de beneficio, te liberat a peccatis et omnibLUS malis cogitationibLUs. Hoc vult sie praedicari. Si non fit apud impios, non miruni, non credunt. Sed si credis, perse- n Veras, adde spem ad fldem et cxpecta, si contraria venerint (juaecunque 4 über Ratio sieht dicit über verum sieht quod apud dominum sit misericordia, sed, dies mit Strich zu Äpud /i. 5 gezogen 6 3)lalBofit verschlechtert in 2)lalma[ir oppositus am ßande e in opponeudus " über Slloe steht dicit cor über quidtiam steht quo modo 9 über 'expecta' steht eum und 'A custodia matutiua' über in corde steht sentiremus 11 über cogitat lieht dominus 12 tûn c aus bûn über culpae steht ira 13 über Ipse steht cogitat Jö über non (2.) steht quia credis c aus croduiit 15116 pei-severas c aus perseveraris Dr]non esse discedendum a verbo aut statuendum aliquid contra verbum. Et addit causam: Quia apud Dominum misericordia est. Caro in tentatione et periculis sentit apud Deum nihil esse nisi iram. Consolatur igitur nos Spiri- m tus et hanc impiam de Deo opinionem conatur extinguere et pronunciat apud Deum esse misericordiam seu beneficentiam, si tantum hoc faciamus, ut expectemus. Ideo autem opus habemus hoc testimonio, quod, cum sensum sequimur, contrarium experimur. Sed non ex sensu nee ex re praesenti iudicium faciendum est, verbum est sequendum et statuen- s» dum, quod haec credenda, non expericnda sint. Credere enim non est experiri; non, quod nunquam experienda sint, quae credimiis, sed quod experientiam debet praecedere fides et est credendum verbo etiani tum, cum diversa a verbo sentimus et experimur, Ut, cum animi statuunt in calamitatibus Deum nobis irasci, nos non curare, sed odisse, fides contra so Htatuat apud Deum nee iram nee odium nee poenam nee oulpam esse, sed, etiamsi sinat affligi, non hoc fieri, ut malefaciat nobis, esse enim apud eum non et cogitarc eum de beneficiis, ut liberet a lualis, ut inortiücet peceata, iit alia dona in nobis augeat etc. Uaec si impiis non contiugunt,
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478 Enarratio Psalmi XC. 1534/35 [1
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482 Enarratio Psalmi XC. 1534/35. [
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496 Enarratio psalmi XC. 1534/8.0.
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