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Enarratio capitis noni Esaiae. [1543/44.] 154fi. (V. 5) 655 Quid illi faciea? Is datus est milii, cstque vere Filius, qui est liberator, libcrtas et libei'atio, 'sapientia, redemptio et iusticia' mea, 1. Corinth. 1. i.ffot. 1,30 Et loh. II. et 14. tcstatur se esse 'resurrcctionem', 'viam, veritateni, vitam'.SoOii.si; h,c Sic vox Filii relative exposita consolatur nos contra servituteni pec- s cati, mortis et inferni. Sic omnis Christianus, quantum attinet ad externum hominem suum, est sub Mose seu lege, sub morte, Inferno et dia- bolo, quia externus vel vetus homo adhuc crucifigendus est et mortifican- dus. Secundum fidem auteni novus ille homo apprehendit Filium illum datum estque dominus mortis, legis, inferni et diaboli ac dicere potest: 10 'Ubi, mors, Stimulus tuus? Ubi, inferne, victoria tua?' Sic, inquam, diciti-Sor. u, 55 secundum fidem, qua credit in Filium nobis datum. Haec est libertas nostra parta nobis per hunc regem, datum nobis Filium, contra servitutem legis etc. Igitur acute et probe distinguendum est inter Christum et Mosen, 15 inter Filium et servum. Servus Moses collocetur super humerum et dor- sum, hoc est, super antiquum illum asinum, veterem Adam, ut mortificetur et destruatur corpus peccati; Supra novum vero hominem Moses servus non ascendat. Non enim in novum hominem quidquam iuris habet Moses servus, non ibi est regnum ipsius, regnum illud servitutis, peccati et 30 mortis. Hoc regnum et ministerium mortis maneat in carne. In novo homine est Filiatio, est iusticia, est sanctitas, est salus, est redemptio et vita aeterna. Hinc Christianus homo impavidus et securus contemptor est maximorum et teterrimorum hostium, peccati, mortis, inferni et Diaboli, propter 25 fidem in Christum, Filium illum datum, sie, ut medium illis digitum osten- dere^ ac dicere possit: Quid facies, Mors? quam mihi iniuriam inferes? Mordebis? Nolo morderi. Accusabis me peccatum? Nolo accusari. Quid tu, Inferne, putas te triumphaturum contra me? Imo ego contra te glo- riose triumphabo. 30 Nee tu, Diabole, quidquam in me iuris habes. Saevi, quantum potes. Tuum tarnen me nunquam facturus es. Quia Filius mihi datus est, ago nunc sub regno Filii, qui attulit summam et perpetuam libertatem. Eins regnum nuUi subiectum est, Dei enim Filius est. Non subiectus est Legi aut morti secundum suam personam, sed propter nos descendit in lacuni. 35 Is dicit ad me: Propter te hoc patior. Crede in me: 'Qui credit in me,3otMi.26-25 non morietur in eternum, ac etiamsi mortuus fuerit, vivet.' Hoc est esse liberum a morte. Haec altera antithesis est. Sic Filium accipio relative contra servum, id est, iugum oneris, pro regno libertatis. 25 sie ut Druckfehlerverzeichnis; Text: sicut ') Foredlini, Totius Latinitatis Lexiccm : Digitus tertius : medius, qui et summus et infamis et impudicus. Also Geste der Verachtung.
656 EnaiTatio capitis noni Esaiae. [1543/44.] 1546. (V. 5) Praeterea significat Propheta etiani his verbis: 'Puer nobis natus, Filius nobis datus', quod Rex ille iusticiae et Princeps pacis sit una persona ex duabus naturis constans, divina et Immana. 'Puer' in tempore natus est ex matro Maria virgine, Tilius' ab aeterno genitus a Patre. Ex hoc sequitur, quod Puer hie natus ex virgine sit simul Filius in divinitate. s Ergo vere Deus et vere homo est. In tota ergo hac Prophetla loquitur de hoc Filio et Puero, quod is omnium sit autor, quae hie promittuntur, quod is omnia praestiterit et « 1 obierit. Ubi dicit 'Populum in tenebris sedentem vidisse lucem magnam', id beneficio et opera huius regis, Filii Dei et virginis. contingit. Quod lo «3 dicit: 'Confregisti iuguni oneris' etc., id de Filio et Puero hoc intelligi debet, quod is hoc praestiterit, quod is fregerit et superarit hos bestes nostros et has difficultatos. Non fecit id quidem sine Patre, sed Filius tamen haec praestitisse et fecisse dicitur, quia id in persona Filii factum est. is Exprimit ergo Propheta hie in voce altera, 'Filius', personam in divinitate. Sic rex huius libertatis summae, rex libcrrimi Populi, liberrimi, placidissimi, tranquillissimi, suavissimi et blandissimi regni autor, consti- tutor et Operator, hie. inquam, Rox est 'Filius' Dei in excelsis, et verus tamen homo: 'Puer' de muliere natus. so Ilic ordo diligenter servandus est. Non ascendendum ad maiestatis divinae inquisitionem, antequam Infantulum hunc bene comprehenderimus; sed ascendendum est in coelum illa scala, quae nobis proposita est, bis gradibus utendum, quos Dens ad cum ascensum paravit et applicavil. Noluit Filius Dei videri et inveniri in coelo. Atque ideo descendit e n coelis ad haec infima venitque ad nos in carnem nostram et posuit se in i.wcif J8,i2gremium matris, in praesepe et in crucem. Hanc 'scalara' posuit in liis terris, qua ad Deum ascenderemus. Haec via ingredienda est. Si hac via relicta et sine hac scala de Maiestatis divinae gloria speculari tenta- veris, speculaberis mirabilia super te, sed tuo maxinio damno. Quare »> moneo, ut hac via insistas et hac scala utaris nee maiestatem illam scrutari tentes. Philosophi, praecipuc Platonici, multa de divinitate imaginantur, quomodo Deus sit mens quaedam, quae gubernet mundum et causa sit «am. i,s2omni8 boni in natura.' Sed tandem 'volentes esse sapicntes stulti facti k sunt'. Omnia enim, quae de Dco dixerunt, sempor vertiginosam quandam imagiriationem rcsipiunt. Et in hac parte prolixe et cgregie stoliditateni et insulsitatem suam prodidit tota Philosophorum natio. Nccesse onim fnit eiiH obrui maiestate, sie, ut amiserint Deum. (juaerontes et scrutantea il
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