xliij
pn̄te res intellecta poſſit diſtare Sicꝭlapis ꝑ ſuā ſimilitudiēm pn̄s eſt ocl̓oꝑ ſubam v̓o abſens Sꝫ ſicut ſupra on̄ſum ē ip̄a dei eēntia intellectui creatoꝯiūgitur quodāmō vt deꝰ ꝑ eēntiā videri poſſet Sicut gͦ ī illo vltīo fine videbitur qd̓ priꝰ de deo credebatur itaqd̓ ſperabatur vt diſtās tenebitur vtpn̄s ⁊ hec cōp̄hēſio noīātur ẜm illudapoſtoli philip. iijº. Seqͦr āt ſi quō cōprehēdam qd̓ n̄ ē intelligēdū ẜm qd̓ ꝯphēſio ītellcōnē īpoͣrt ſꝫ ẜᵐ pn̄cialitatē ⁊ intētioēm qͣꝫdā eiꝰ qd̓ dr̄ ꝯp̄hendiN erit in ſcīs ſumma dei delcātio ⁊C. lxx.fruitioOrſus ꝯſiderādū ē ꝙ ex app̄hēſione ꝯuēiētꝭ delcāº gnāt̉ ficꝭ viſus delcāt̉ in pulchris coloribꝰ ⁊ guſtꝰin ſuauibꝰ ſaporibꝰ Sꝫ hͨ qͥdē delcātioſenſuū īpediri p̄t ꝓpt̓ organi indiſpoſitionē nā ocl̓is egris odioſa ē lux quepurꝰ ē amabilis Sꝫ qͥa ītellcūs n̄ intelligit niſi ꝑ organū corꝑale vt ſupra on̄ſum eſt. delcātiōi q̄ ē in ꝯfideātiōe v̓itatis nulla t̓ſticia ꝯͣriatur Poteſt tn̄ ꝑaccn̄s ex ꝯſideātioē intellcūs triſticiaſeqͥ inqͣꝫtū id qd̓ intelligitur app̄hēdit̉vt nociuū et ſic delcātio qͥdem aſſit intellectui de cognitiōe v̓itatis triſticiav̓o de volūtate ſeqͣtur de re q̄ cognoſcitur n̄ inqͣꝫtū ꝯgnoſcatur ſꝫ ī qͣꝫtū ſuoactu nocet Deꝰ āt hͦ ip̄m qd̓ ē v̓itas eſtNō p̄t gͦ intellcūs deū vidēs in eiꝰ viſion nō delcāri Itē qͥa deꝰ ē ip̄a bōitasque ē rō dilcōnis vn̄ nccē ē ip̄aꝫ diligiab ōibꝰ app̄hēdētibꝰ ipām Licet em̄ aliqͥd qd̓ bonū ē poſſit n̄ diligi vel etiamodio haberi hͦ n̄ erit īqͣꝫtū app̄hēditurvt bonū ſꝫ inqͣꝫtū app̄hēditur vt nociuū In viſionē igitur dei qͥ ē ip̄a bōitaſ⁊ v̓itas oportꝫ ſicut app̄henſioēm itadelcātioēm ſeu delcābilē fruitioēm adeſſe ẜm illud yſaye vltīo videbitꝭ ⁊ gaudebit cor vr̄m¶ Q beati deū videntes erūt in boᵐE. lxxi.confirmati.X hoc aūt apparet ꝙ anima videns deū vel q̄cūqꝫ alia ſpūal̓creatura hēt volūtatem cōfirmataꝫ inipſo vt ad cōtrariū de cetero nō flectatur Cū em̄ obiectū volūtatis ſit bo
nū impoſſibile ē volūtatē inclinari inaliquid niſi ſub aliqua rōne boni poſſibile eſt aūt in quocūqꝫ ꝑticulari bonoaliquid deficere quod ip̄m cognoſcētirelinquitur in alio querēdum Vn̄ nonoportet volūtatem vidētis quodcūqꝫbonū ꝑticulae̓ in illo ſolo cōſiſte̓ vt extra eius ordiēm nō diuertat ſed in deoqui eſt bonū vniu̓ſale ⁊ ipſa bonitasnichil boni deeſt qd̓ alibi queri poſſitvt ſupra oſtenſum eſt. Quicūqꝫ ergoeēntiam dei videt nō p̄t volūtatem abeo diuertere quī in ōnia ſcd̓m rōnemipſius tendat. Eſt etiā hoc videre poſſibile ꝑ ſimile in intelligibilibus Inteſlectꝰ em̄ noſter poteſt dubitādo hacatqꝫ illac diuerte̓ quouſqꝫ ad pͥmū prīcipiū deueniatur in quo neceſſe eſt intellectū firmari. Quia igitur finis inappetibilibꝰ eſt ſicut principiū in intelligibilibus poteſt qͥdē volūtas ad contraria flecti quouſqꝫ ad fruitioēm vltimi finis veniatur in qua neceſſe eſtipſam firmari Eſſet etiam cōtra rōnēꝑfecte felicitatis ſi homo in cōtrariūtrāſuerti poſſet nō em̄ totalit̓ exclude̓tur timor de amittēdo et ſic nō eēt totaliter deſideriū eorū qͥetatū. vn̄ apo.tercio dicitur de beato foras nō egredietur amplius ¶ Quia vero corpꝰeſt ꝓpt̓ aīaꝫ ſicut mat̓ia ꝓpter formā⁊ organū ꝓpter artificē anime vitampredictā cōſecuture tale corpus adiūgetur in reſurrectione diuītus quale ⁊petat beat itudini anime Que em̄ ꝓpt̓finem ſunt diſponi debēt ſcd̓m exigētiam finis Anime aūt ad ſummū oꝑationīs intellectualis ꝑtingenti nō ꝯuenit corpus habere ꝑ quod aliquat enꝰimpediatur aut retardetur. Corpꝰ āthumanū rōne ſue corruptibilitatis īimpedit aiām ⁊ retardat vt neqꝫ cōtinue cōtemplationi infiſtere vale at neqꝫ ad ſummū cōtemplatiōis ꝑuenire.Dn̄ ꝑ abſtractioēꝫ a ſenſibilibꝰ corporis homiēs aptiores ad diuina qͥdemcapiēda reddūtur Nā ꝓphetice reuelatioēs dormiētibꝰ l̓ in aqͦ exceſſu mentis exn̄tibꝰ māifeſtāt̉ ẜm illd̓ nu̓i. xij.Si qͥs fuerit int̓ vos ꝓphā dn̄i ꝑ ſompnū aūt in viſione loqͥtᶜ ad deū. Corꝑa