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In XV Psalmos graduum. 1532/3«. [1540.] (Ps. 131, 1) 379 iisj iit üulüuff ', ut non jd)erbeu.^ Sic Zing[lius. Sic Israel praesumebat suis. Ibi 'iinpotentia' percussit potentiam ludLCorum. Qando veniunt auff »"»r.u.g ba5 rennen, bie tollen f}unb, uon cessant, donec capût conterant. Sic in iustitia, quaudo PhaLrisaei, douec lerusLalem 5uj(i)leifft. Sunt imme- s dicabüia mala, non verbo nee corr[eptione corrigiintur ; vel gLratia vel fiiror, ber jie ftur^t, ut ba lieg«. Nos proprie tractamus de spiritualisLsima pugna contra contrarium. Sed tarnen ad omnes alias praesumpLtionespotentiae,Iust[itiae,sapLientiae. Non sumus potLcntes, sapLientes, ^rom, et tarnen volumus eLSse. Sic 10 venit pLCccatum in hora sua Dnb ftoft SLanctum i)tn, ut desperet, et stul[titia ftojft sapLieutem ^tn, Impoteutia: Una tribus Benia[min et 10 etc. M'*'^^». i^ Alius stultus venit et fd)Iegt: CiCLcro DemostLÜenem; quia non Mlcs ') Sinn: daß sie sich den Kopf einrennen, zugrunde gehen. ') Nänüich in Stcud und Kirche. t>'"lmur ad moderationem seu humilitatem, furor est, cum superbos obruit Dominus poenis et eos tollit, sicut sistuUt Pharaonem. Huius praefractio '5 et contumacia non potuit sanari nisi exitio in mari rubro. Sic Beniamitae attdit. 20, 35 n. non cessarunt prius a furore, quam pene deleti essent; sie Absolon non cessavit, priusquam ex arbore penderet. Sic Arius, Cherintus et multi nostro seculo novatores dogmatuin non cessaverunt, priusquam dignum suis factis exitium invenirent; ita fit, cum impii ceu equus furens per 20 superbiam cursum arripuerunt, non prius sistunt cursum, quam perierint. Idem accidit iusticiarüs. Pharisaei non prius cessabant EuangeUon persequi et niti suis iusticiis, quam Hierusalem, regnum et sacerdotium fimditus periisset. Hie est exitus praesumptionis, quando verbo non corrigitur. Verum itaque est non posse sanari hanc pestem quam vel 25 gratia vel furore. Ad hunc modum generaliter fere interpretantur Psaünum contra superbiam seu praesumptionem. Sed ego existimo rectius exponi posse de superbia spirituali seu de superbia iusticiae. Nam, ut supra ostendi, haec tria fere sui)erbos faciunt: Potentia, Sapientia et lusticia. Si quis 3u igitur vult, faciat sane tripUcem superbiam secundum haec tria obiecta. Sunt enim dona distributa in homines et habent suam mensuram et modum suum. Itaque potentes suo modo potentes sunt nee possunt esse potentiores. Sapientes suo modo sapientes sunt nee possimt esse sapientiores. lusti suo modo sunt iusti nee possunt esse iustiores. Superbia 35 autem facit, ut veUnt esse et videri potentiores, sapientiores et iustiores, quam revera siint. Hinc cum res ad certamen deducitur et peccatum cum lusticia, non manente in suo dono, modo et mensura sua, pugnat, vincitur et ex iusticia fit desperatio, quae saepe ad laqueum hyi)Ocritas
380 In XV Psalmos gradfium. 1532/83. [1540.] (Ps. 131, 1) Hs] [SBI. 210»] in deum, sed piaesumptio in ista 3, deus autem probibeLt; non praesumendum de nobis, de nostra virtute, sapLientia, potientia, iustitia ipsiu.s; hoc possumiis, — sed non facimus, sed econtra. '^Jdle 3)ijin.3, i2iingLejd)idt, fein', i. e. omnes ho[mines, bas: ift finis, furor dei. Istam gLeneraleiu sententiam committimu.s lectori propter gerLraanicum ada- ^ OTctm. 7.1; »3.18 giîum: Nolite extolU', 'Ne iudicetis' etc. 'Qui se exaltat', dielt, sed non fit. 5K n roil ôd) f}ex fnven, Oerbammen; si otiani iustitiani non bab[eo, volo iustus esse, ut alios dainneni etc. ii^nb ba bei) nemo icin ampt aufgevi(i)t, sed lefts ft:ên et öepvt alios etc. gs ift oerbrifLÜdl lueltt, .sed tocius gêneris hnmaLni vlcinm, sed in nno plns exercetur quam alio. lo '•"""•"' ^"'- Demosth[ene- CIcLero; loas regem Israel provocavit SLyriae Rex; piaesumptio erat. Sic Pha^rao, et historiae sacrae suppedîtant exempla praesump^tionis. Si potens, volo rex tôtius mundi; si sapLiens, etc.; ') Vgl. S. 377 obere Anm. 1. ') Zum Sinn vgl. im Druck unten Z. 30. Dr] adigit ; sie fit, ut impotentia coninüttatur cum potentia et vincat, poteutia autem confundatur. Sicut accidit Israelitis pugnantibus contra nnum is sii^t. 80, i3if. tribum Beniamin, sie stultitia saepe vincir et confuudit sapieutiam. nuius insperati eventus quae causa est! Häec scUicet, quia homines non confidunt in Dominum, sed praesmmmt de propria iusticia, sapientia, potntia, contra verbum et voluntatem Dei. Vult enim Deus nos tantum confldere in ipsius virtute et misericordia, sed homines id nolunt et pu- 20 tant se ideo potentes, iustos, sapientes esse, iit in bis dictis confidant et de iis praesumant. Merito ita
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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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