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Enai-ratio capitis noiii Esaiae. (1543/41.1 1.'j4ü. (V. 3) 629 Magno et multis laboribus constitit iiobis, ut hunc tcxtum et similes in Propht'tis et Paulo intclligeremus. Patres tacont et inconvenientia diciint, imo prorsua obscurant tales locos. Sed quomodo lex sit virtus pcccati, quomodo peccatum augeatur et 5 roboretur per legem, id non e ratione, sed ex Paulo ad Gala, et Roma. 7. discendum est, ubi inquit: 'Lex operatur iram' et 'est virtus peccati'. Non J'^jl'^-^^jj^jg quod incitet et cogat peccare, sed quod peccatum facit, ut fiat peccans peccatum, hoc est, facit, ut agnoscamus gravitatem et atrocitatem peccati. Ostendit peccatum, non tollit. Dicit quidem et iubet, quae facienda sint, '0 videlicct 'diligendum esse Deum ex toto corde et proximum sicut me 3-^,'Jj'j,Yi8 ipsum' etc., Sed virium nihil suppeditat, non me iuvat, ut id, quod iubet, praestare possim. Exigit a me ea, quae humanac naturae sunt impossibilia. Neque enim natura suis viribus ex toto corde Deum et proximum sicut seipsum diligere potest. Quo autem plus impossibilitatem naturae 15 intelligo et sentio, hoc magis et fortius sontio peccatum aut eo fit gravius peccatum. Divinac tamen bonitatis singulari beneficio fit, quod nullus ad finem et plene perfecteque intelligit ac sentit, quid sit peccatum et legis virtus. Quando conscientia hominem vere tangeret et angeret, quando peccati 20 gravitatem et magnitudinem vere sentiret, si non subito moreretur, diu tamen vivere non posset. Quo clarius ac magis intelligitur et cognoscitur peccatum, eo fortius, gravius, atrocius et immanius est et subinde fit gravius, donec tandem oecidat. Sic exactor ille, hoc est, lex impellit et urget peccatum, peccatum 25 impellit et infert mortem, mors et pavores mortis tollunt hominem. Ideo multi sunt et fuerunt, qui vere peccatum sentientes, quia non habuerunt hunc puerum et Filium nobis natum et datum, inconsolabiles fuerunt et in desperationem prolapsi sunt. Considera et inspice totam faciem Ecclesiarum sub Papatu, an non 80 illi, qui vere senserunt onus peccati, omnes eadem ratione legi occurre- runt? an non omnes suis bonis operibus pro peccatis satisfacere tentave- runt et satisfacturos se somniaverunt? Sed adeo nihil profecerimt, ut, quo magis sudarent, eo gravius exactor ille eos premeret. Sic et mihi accidit sub Papatu: Celebrabam quotidie Missas et 35 in singulis Missis tres Patronos invocabam ^, ieiuniis et vigiliis macerabam corpus ac putabam me hac ratione legi satisfacturum esse et conscientiam a sceptro exactoris pacaturum. Sed nihil proficiebam; quo magis bis viis insistebam, hoc terrebar magis, adeo, ut desperaturus fuissem, Nisi Christus clementer me aspexisset et luce Euangelii sui me illuminasset. ') U. A. Tischreden 4, Nr. 4422, S. 306, 6 f.
630 Enarratio capitis noni Eeaiae. |1Ö43/W.) 1546. (V. 3) Quare noii vanua testis esse possum, quid sit mala conscientia quid- que possit hie Exactor, lex, in conscientia. Nuni aliqua ex parte ego ipse sum cxpertus, Doinde etiam vidi et audivi quosdam miserrime sensu peccati vcxatos et excarnificatos. Gcrson scribit, quod multi, legis et peccati onus sentientes, visi sint sibi crocitare ut gallina aut canere ut gallus.' s Quid multa? Conscientia mala est infcrnus. Id facit cxaetoris sceptrum, Lex. Quando hie exactor hominem premit, quando acriter sceptro et flagello suo instat et urget, tum non manet sanitas in carne et ossibus. Anima iPf.6, «aut conscientia sie cruciatur, quasi 'in inferno esset', cuius rei testis est et David, Psal. 6. lo »bm. 7,13 Nihilo secius tarnen lex est bona, Rom. 7., sed sua bonitate roborat et äuget peccatum non extensive (quanquam et hoc faciat), sed niagis in- tensive. Lex sufSat in ignem et sopitum ignem excitat, carbones acccndit et inflammat. Utque ignis eo fit maior, quo plus additur materiae et quo magis in eum sufflatur, Sic et lex, quo magis cognoscitur, quo nobis instat i5 acrius, eo peccati sensus nos gravius premit et angit sieque inflat in ignem, ut ardere faciat prunas usque in infernum. Quod autem Propheta legem appellat sceptrum cxaetoris et Paulus virtutcm peccati et eins ministerium ministerium mortis et daninationis. Hoc non de humanis aut Iuris legibus accipi debet. Non sunt haec iuri- so dica et humana. lurista non debet dioere, quod leges humanae augeant peccatum. Hoc tantum locum habet in vera et sublirai Theologia, ubi scitur, quid sit conscientia, quid lex, quid peccatum, quid mors. In hoc loco dicitur lex Tyrannus et exactor. Non tamen tjrannus et exactor est sua culpa, sed nostra culpa. Nos js enim sumus in peccatis concepti et nati ac in peccatis vivimus. Peccatum vero accendit lex et ex peccato inflammat et ardere facit infernum, hoc Möm.T.isest, facit peccatum 'excellcnter peccans', Rom. 7., et quantumvis parvum sit peccatum, atrocissimuni, gravissimum et maximum fit, cum lex in id sufflat et id exaggerat. Quo magis peccatum agnoscitur, eo magis nos ju torquet. Sic homieida pallescit, et quo magis agnoseit et introspicit eins facinoris atrocitatem, eo magis pallescit. Sic omnia peccata äuget lex, deducens nos in peccatorum agnitionem penitiorem. Non potest autem homo non angi animo, ubi foeditatem et atrocitatem peccatorum propius et penitius introspoxit et iram Dei iustam contra peccata cognovit. jj Sic fit Lex carnifex, exactor et tyrannus noster, sed ad tempus, non in porpctuum. 'Sceptrum enim Exactoris, confrcgisti', inquit Propheta, Lex per Christum est sublata nunc, non tanicn oranibus, sed populo, qui luccm videt. Hie populus a tribu» illis immanissimis Tyrannis, peccato, morte ot Lege, liberatus est per Christum, horum hostium victorom. «u ') TVaclalus (2e jHusionibii» animae, Consideratio XX.
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