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fclnarratio Psalmi XC. 1634/35. [1541.] (Ps. 90, 1) 501 Hs] cogit[atione8 mortis et irae Dei. Quibus !rig jiêti bcffer quam ista cogi- ta[tio. Si iinus, corrumpit totum exeri^citum et omnes, tantum cogitandum de contemptu. Sic multi contemptores opLerum Dei etc. Nos iion possLumus deducere ad timorem Dei, nisi amplificêinus iram dei. Sic Moses optimus 5 Doctoi" est, qui vehe[menter amplifLicat iram dei contra istos praesumpt[u- 10 osos, praefractos, qui pollicentur optima omnia apud Deum: ôt ni(i§t not- Radix', 5. Mos[is; vocat p8[eudopropheta8, rotten, incedunt sine timure5.5i«o!ca9,n dei. Qui sentit se moveri terroribLus irae, non desperat, sed gaudeat, tantum sensum apud se, ut ista tonitrua montis Sina etc. et quod non sit ex numero, qui rident ista. Sed qui sie metuunt ab ira et morte, illi doceri possunt et parati sunt ad con8olat[ionem dei, cum aliis nihil. Idee ne putent contra se istum psalmum dici, qui prostrati, ut saepe accidit, non potui auflegen ^, ut aliis de diluvio ^ ; ubi mors, nullum etc. Ubi non 1 Quibus c atis Qui 2 über uiius sieht pestilens miles über corrumpit stellt hac opinioiie 3 über contemptores steht verbi, cultus possLumus ergänzt zu possemus i über deducere steht aliter über dei steht divinam Sic optimus Moses, über Moses steht 2, d. h. es soll an zweiter Stelle im Satze stehen 6 über praefractos steht duros über qui steht secum über pollicentur steht sibi über nid^t steht not, öi^njet ^[txx ®|ott tft nid^t fo JotniB zu 6j7 Deute. 29. r 7 über 'Kadix' steht 'germinaus fei et amaritudinem' 8 über Qui steht Sed nos sciamus, quod 9 über sensum [an tantum an- schließend] steht esse in se vitae et seiisus, quod sentiat se terreri mit Strich zu et quod gezogen 10 über numero steht eorum 11 über consolationem steht accipiendam über nihil steht Jon nton nid^t aujtomen zu 11 zu Ideo ist Haec dico rh 12 über contra se steht accipiaiit über accidit steht mihi: ubi hunc psalmum legi, coactus sum deponere liberum ' IS über ubi steht iam est pusillauimitas über nullum steht non opus est per- terrefacere ') Beachtenswerte Selbstaussage lAUhers. '') Erg. accidit, d. h. sie erschrecken. Drjreduci, nisi amplifices eis iram Dei, ut hoc modo 'radicem germinantem 15 fei et amaritudinem' Sicut Deut. 29. scriptum est) praecidas. s.aKojc 29.17 Contra illa suavissima, quae initio hie commemorat, ad eos proprio pertinent, qui timent mortem, ut discant fidere bonitate Dei et gaudeant tantum in se vitae et sensus esse, quod agnoscunt peccata sua nee sunt de eorum numero, qui aut secure negligunt aut rident illa. Hi enim 20 possunt doceri et praebent se volentes ad accipiendam consolationem. Ad hunc modum si Psalmum hunc accipias, dulcescet et in omnes partes videbitur utilissimus esse. Mihi quidem saepe accidit in Monachatu, ut, cum hunc Psalmum legerem, cogerer librum deponere de mauibus, Sed nesciebam territae menti haec terriculamenta non esse proposita, Nescie- S5 bam Mosen potissimum induratae et superbae turbae concionari, quae Dei iram, mortem et omnes suas calamitates non curat nee intelligit.
502 Enarratio Psalmi XC. 1534/35. [1541.] (Ps. 90, 1) Hb] terrores, MosLes audiendus, quod dirigat eum contra mundum et superbos, qui contemnunt iras Dei, mortem et calamitates, nee infernum, poenas in- feriii et %e\i\itl. IstoB mu§ man ftraffen. 'Dominus Maon': significat 'habitaculum' potius quam 'refugium', optima consolatione. late psalmus quia vocatur 'oratio', spcctandae vir- i tutes orationis; in oo 1. virtus est fides. Quia Moses, ut eins verba dicunt, fSBl. 285 *) approhendit cum fiducia Deum faventeni et propiciuni, quia vocabulo 'habitaculi', quae verba perfectisLsimac vitae suae et maxîmao fiduciae. Nee in hoc dubitat, sed certa praesumptione loquitur. 'Domine' etc., q[uamquam sie iratus toti generi humano, praesertim lo duris, tamen semper reservasti tibi Ecclesiam. Tu nostra fiducia et refugium, habitaculum. Haec 1. virtus orationis, qua apprehenditur deus favens et qui velit nos exaudire. !E)a§ êifft benevolum facere ludicem. Captat 1. benevolentiam per fiduciam in misericordiam divinam. Sine hac vir[tute orationis oratio est nihil, Corpus sine anima, membrum sine capitc. ib 1 über eum tteht pgalmum iiher superbos $tehl induratos, ubi non recte secatur verbum Dei 2 ira(s) über mortem steht suam ipsius über calamitates »lehi non cutant 6 über eo ileht psaimo über fides lieht spes salutis zu 6 Orationis 1. virtas hie cer- nitur fides, scilicet quae apprehendit deum pmpicium ; sine hac fide oratio non est oratio 8 über vocabulo steht appellat eum nostrum habitaculum' vitae o suae] sui mit Strich zu Ueum /!, 7 gezogen 9 persumsione über loquitur tteht erumpit et zu 11 nunquam deseruisti horoinum genus, quin tibi semper reservaveris Kcciesiam hinter tamen rh 12 über Haec iteht est über qua tteht vult iram dei osteodere propter peccatum 13 über favens tteht misericors 14 über Sine tteht qua oratio non est oratio J,5 viritute ge- ändert in vis ür] Sed respiciamus hie iterum ad [99fl. C] Titulum. Inecripsit Moses Psalmum hunc, quod sit Oratio. Apparct autem hie primam verae et seriae orationis esse virtutem, quod apprehendit spem salutis et statuit Deum esse propicium ideoque confidit in eo esse praesidiura contra mortem. Cur enim, nisi hoc ita esset, appellaret eum habitaculum nostrum? »^ Sunt igitur haec verba maximao fiduciae et perfectissimae spei de vita consequenda, siquidem in ipso sensu irae et peccati dicere audet: Do- mine, quanquam merito irasceris nobis propter pcccata nostra, Tamen nun quam ita deseruisti genus humanum, quin semper tibi reservaveris Eccle- siam, quin eorum fucris habitaculum et portus, qui spem salutis in te a habuerunt positam. Haec prima Orationis est virtus, approhendero Deum, quod sit misericors et faveat et iuvare velit. Qui» iiim noget Spiritum sanctum in suis esse Optimum Oratorem? Siquidem Moses in difficillima causa, qua se et totum mundum coram Deo roum agit, tarn aptc benevolentiam captat et Itidicem causac conoiliat per so fidom in misericordiam Dei, quam omnibus fiopulis Ecclesiae oxhibuit.
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