De enteet eſſentia

dd̓m ꝙ ip̄m eſſe exiſtentie etiā ꝯſideratū qͣlitercūqꝫ nōeſt actuabile realiter ꝑ aliqͥd ab eo real̓r ꝯdiſtinctu qͣlit̓tn̄ actuant̉ forma et materia. ſꝫ eſſe exiſtentie ꝯſideratūtranſcendent̓ eſt ſolū actuabile ſeu formabile ẜm rōemꝑ eſſe vitale et ꝑ eſſe ſenſitiuū. eſſe āt exiſtentie ꝯſideratū ſpēaliter nec ē actuabile ꝑ alid̓ ẜm rem nec ẜm rōem.Patꝫ igit̉ ꝙ qͣꝫuis in re creata ſit aliqͥd actualius ẜm rōnem ip̄o eē exiſtentie accepto trāſcendent̓. tn̄ nihil eſt hip̄o actualiꝰ ẜm rē. ſꝫ ip̄o eē exiſtētie ꝯſiderato ſpēaliterin aliqͣ re creata. nec eſt aliqͥd actualiꝰ in eadē re ẜm reꝫnec ẜm rōem Dicit̉ āt in eadē re. qꝛ eſſe exiſtētie vniꝰ creati eſt actualiꝰ qͣꝫ eē exiſtētie alteriꝰ ¶ Ad viceſimāſecundā dd̓m ꝙ lꝫ forma ſit actꝰ eſſential̓ ꝑ eſſentiā. tn̄ ſidi cōpetit actꝰ exiſtential̓ ꝑ ꝑticipatōem ip̄ius eē exiſtētie. qd̓ eſt actualitas ip̄ius forme ¶ Ad viceſimāterciādd̓m ꝙ doctor nō ītendit illic ſil̓itudine omifariā ſꝫ aliqͣlem. vn̄ d̓t doctor ibidē. ꝙ ſicut oꝑatio ē actualitas ipſius potentie. ita eē ē actualitas eēntie ¶ Ad viceſimāquartā rn̄dendū ꝑ īteremptōeꝫ. nā eē exn̄tie nō ſe hꝫ adeſſentiā ſil̓r vt lucere ad lucē. ⁊ ītelligere ad ītelligentiaꝫſaltē ſi lucere ⁊ intelligere nomināt ip̄as oꝑatōes exercitas. ſꝫ potiꝰ eē ſe hꝫ ad eſſentiā ſicut eē lucis ad luce. ⁊ ſicut eē ītelligentiale ad ītelligentiā ¶ Ad viceſimāqͥntāpatuit in ſcd̓o notabili. ⁊ ī ꝓpōe terciā qͥd ſit dd̓ꝫ ¶ Adviceſimāſextā dd̓m ꝙ eē ⁊ eſſentia nō reꝑiunt̉ in p̄dicamento ẜm ꝙ accipiunt̉ in ſua generali trāſcendētia. ſedẜm ꝙ accipiunt̉ ſpēaliter qͣliter accipiunt̉ cū d̓r. hō eſt eēhoīs vn̄ eē hoīs ponit̉ reductīe in p̄dicamēto ſub̓e ¶ Advltimā d̓r ꝙ eē exn̄tie ſaltē ip̄ius ſub̓e nō aduenit enti exiſtenti in ſuo actu vltimato. ſꝫ aduenit enti dūtaxat eēntialiter cōpleto Ueꝝ ē tn̄ ꝙ eē exn̄tie ip̄ius ſub̓e qͦdāmōmediū obtinet inter ip̄am ſub̓am. ⁊ inter ip̄m accn̄s ſeueē exn̄tie accn̄tꝭ qd̓ aduenit enti etiā tā eēntialiter qͣꝫ exiſtentialiter ꝯſummato. Ad autoritatem aūt Auīcēnd̓r ꝙ eſſe exiſtentie d̓r rebꝰ creatis accidere inqͣꝫtum nōē de ip̄aꝝ eſſentiali ītegritate. nec de ip̄aꝝ ītellectu quēAdmodū etiā inferius ſuꝑiori accidit vt forma materie.Circa reſiduum huius lectōnisAduertendū. ꝙ noſter ītellectꝰ poſſiPO bilis parificat̉ materie pͥme hoꝝ inferioꝝ. Tū qꝛ ſicut materia pͥma īferioꝝ ē infimū in genere corꝑaliū. ita ītellectꝰ poſſibil̓ eſt īfimū in genere ītellectualiū. Tum qꝛ ſicut ip̄a materia īferioꝝ formas adqͣs ē in potentia acqͥrit ſucceſſiue ꝑ motū ⁊ mutatiōemſic ītellectꝰ poſſibil̓ ſpēs ītelligibiles viciſſim adipiſcit̉.qͥ etiā ip̄is iā adeptis intelligit ꝑ eas diſcurſiue ⁊ mobiliter. Sꝫ ītellectꝰ intelligentiaꝝ qͥ nec ꝓprie poſſibil̓ necagens dici dꝫ. ſꝫ cōplectens vtrūqꝫ coaptat̉ materie corpoꝝ celeſtiū. tū qꝛ illa eſt altioris gradꝰ in entibꝰ qͣꝫ materia īferioꝝ. tū qꝛ ſicut materia celeſtiū formā ad quā ēin potētia acqͥrit nō ꝑ mobilitatē. ſꝫ ꝑ ꝯcreatōem ſubitanea ſic intellectꝰ intelligentiaꝝ adipiſcit̉ ſpēs intelligibiles ꝑ ꝯnaturatōem. ⁊ ꝑ eas ītelligit ſine diſcurſu. intellectus ꝟo diuinus ītelligit. ⁊ ſe ⁊ alia per ſeipſum. Exquo patet ordo intellectuum.¶ Aduertendū. ꝙ ſicut aīa rōnalisM llO qͣe dūtaxat actꝰ corꝑis ē a corꝑe ſeparabilis. ita eſſe exn̄tie hoīs qd̓ eſt actualitas tā aīe qͣꝫcorꝑis ē a corꝑe ſeꝑabilis. qͣꝫuis non poſſet ab aīa ſeꝑariUn̄ in ſeꝑatōe aīe rōnalis a corꝑe. ip̄a aīa coaccipit ſecū eſſe exiſtētie hominis. et ita poſt ſeparatōem anime

eē exiſtentie homīs in ſola aīa ſubiectat̉. In alijs āt inqͥbꝰ forma nō ē a corꝑe ſeꝑabil̓. etiā eē nō p̄t a corꝑe ſeꝑari. Ptꝫ igit̉ ꝙ eē hoīs nō dependet a corꝑe. qd̓ d̓r in lr̄a.His viſis patet quomō eēntia in diuerſis inuenit̉. īuenit̉ em̄ triplex modus habēdi eſſentiā in ſubſtātijs Aliqͥd em̄ ē ſicut deꝰ cuiꝰ eſſentia eſt ip̄m met ſuū eſſe. et ideo inueniuntur aliqui philoſophi dicentes ꝙ deus nō habet qͥdditatē vel eēntiā. qͥa eēntia ſua nō eſt aliudqͣꝫ eēeius Et ex hͦ ſequit̉ ꝙ ip̄e nō ſit in genere Rōqꝛ oē qd̓ ē in gn̓e oꝫ ꝙ habeat qͥdditatē preter eēſuū cum qͥdditas vel natura ſpēi vel generis nōdiſtinguat̉ ẜm rōnem nature in illis quorum ēgenus vel ſpecies. ſed eſſe diuerſum eſt in diuerſis. Nec oportet ſi dicamus ꝙ deus eſt eētm̄ vt in illorū errorem incidamus qui dixerūtꝙ deus eſt eſſe vniuerſale quo quelibet res formaliter eſt. hoc em̄ eē dei eſt huius cōditionisvt nulla additio ſibi fieri poteſt. vnde propterip̄am ſuam puritatem eſt eſſe diſtinctum ab oīeſſe. propter quod in cōmento none ꝓpoſitionis libri de cauſis dicit̉. ꝙ indiuiduatio primecauſe q̄ eſt eſſe tm̄ eſt ꝑ puram bonitatem eius.Eſſe aūt cōmune ſicut ī intellectu ſuo nō includit aliquā additionē. ita nō includit in intellectu ſuo p̄ciſionē additōnis. quia ſi hoc eſſet nōpoſſet intelligi eſſe in quo ſuꝑ eſſe aliud adderetur. Similiter etiaꝫ qͣꝫuis ſit eſſe tm̄. non tamēoportet ꝙ deficiāt ei relique ꝑfectiones ⁊ nobi/litates q̄ ſunt in omnibus generibꝰ. ꝓpter qd̓ ꝑfectuꝫ ſimpliciter d̓r. vt dicit philoſophus ⁊ cōmentator quinto metaphiſice. ſꝫ habet eas modo excellētiori om̄ibꝰ rebꝰ. et in eo vnū ſunt. ſedin alijs diuerſitatē hn̄t. Et hoc eſt ꝙ om̄es illeꝑfectiones cōueniunt ſibi ẜm eſſe ſuum ſimpliciter. ſicut ſi aliquis per vnā qualitatem poſſetefficere om̄es operationes oīm qualitatum invna illa qualitate oēs qͣlitates haberēt eē ⁊ itadeus in ipſo eē ſuo om̄es ꝑfectiōes hꝫ. Secūdo modo inuenit̉ eſſentia in ſubſtantijs creatis intellectualibus in quibus eſt aliud eſſe qͣꝫeſſentia eorum. qͣꝫuis eſſentia ſit ſine materia.Unde eē earū nō eſt abſolutum. ſed receptū. etideo limitatum et finitū eſt ad capacitatem nature recipiētis. ſed natura vel qͥdditas eorū eſtabſoluta ⁊ nō recepta in aliqua materia: ⁊ ideodicitur in libro de cauſis ꝙ intelligētie ſunt infiuite inferius. ſꝫ finite ſuꝑius. ſunt eīfinite quoad eē ſuū qd̓ a ſuꝑiori recipiūt. nō tn̄ finiunt̉ inferius. qꝛ earum forme non limitant̉ ad capact̓