contra puſillanimitateLXIX

de affectu/ ſed de exercitio. Ille enī bn̄ hecimplet qͥ delectari conat̉; et ſi nō pertingitad hoc vt delectet̉/ ⁊ viribꝰ hoc agit qd̓ īle qui delectatōem hanc ꝑcepit. Non gͦ incaute qͥs ſeqͣt̉ hmōi dulcedinū ſentimēta ⁊ſenſibiles in oratōibꝰ ſuis cōſolatiōes necp̄ſumat ſe ẜm talia a deo exaudiendū ſedmagis ẜm ratōnis ſue ⁊ voluntatis iudiciū qd̓ deꝰ potiꝰ penſat. maneatqꝫ in illisterminis. ſcꝫ ꝙ iuxta diuinū ꝓmiſſum accepturꝰ qn̄qꝫ indubie erit id qd̓ poſtulat.vel aliud qd̓ vtiliꝰ diuina ꝓuidentia eidēfore cognouerit/ ſi fideliter in oratōe ſua ſine heſitatōne de dei pietate ꝑſeueret. ¶ Addendū hic videt̉ nō incōgrue ꝙ nōnunqͣꝫſimplicibꝰ deuotōi vacare q̄rentibꝰ huiuſmodi ſpūaliū cōſolationum ſubtractio ſitvtilior qͣꝫ cōceſſio. maxime eis qͥ nōdū exercitatos habēt ſenſus ad diſcretōnem boni et mali. nec aduertere norūt quō ꝑſepeangelꝰ tenebraꝝ trāſferre ſe ſolet in angelūlucis vt decipiat. ¶ Pro quo clariꝰ intelligendo ſciendū/ ꝙ aīa ratōnalis que eſſentialiter indiuiſibil̓ eſt duobꝰ modis ſuasexercet operatōnes. Aliquas videlicꝫ ſineorganis ſeu inſtrumētis corꝑeis ſaltē immediatis. Et aliquas cū hmōi corporeisorganis. Et ẜm hͦ diuidi cōſueuit potētialiter in partē ſuꝑiorē que etiā mens vel ſpiritus dicit̉. Et in partē inferiorē q̄ ſenſualitas nominat̉. Prīa autē portio aīe in tribus ꝯſiſtit potētijs. ſcꝫ intellectu ſeu rōe/voluntate/ ⁊ intellectuali memoria. In qͦbus illa ſūma maieſtas gl̓ioſiſſima trinitas ẜm cōmuniter loquētes creauit hominem ad imaginē et ſil̓itudinē ſuā. Secunda vero anīe portio cōſiſtit in potētijs ſenſitiuis tā exterioribꝰ qͣꝫ interioribꝰ/ et appetitibꝰ ſenſitiuis. ſcꝫ iraſcibili et cōcupiſcibili. Iuxta itaqꝫ p̄miſſa notandū ꝙ quilibetſpūs d̓ ſui natura niſi diuinitꝰ ꝓhibeaturcuilibet illabi p̄t corpori. et circa ip̄m ſiue īip̄o operari. hoc enī priuilegiū inditū ē nature ſpūali ſup̄ naturā corporeā. Unde ſeqͥtur ꝙ angelꝰ bonꝰ vel malꝰ poteſt oꝑariī nr̄is ſenſibꝰ/ ⁊ ſenſitiuis appetitibꝰ/ eo ꝙſint corporei ꝓpter organa. Unus tn̄ ſpiritus creatꝰ nō pōt illabi alteri ſpiritui. qꝛ ſicut in corꝑalibꝰ impoſſibile eſt fieri penetrationē dimenſionū iuxta ph̓os. ſic ⁊ ī ſpiritualibꝰ impoſſibile ē fieri illapſus ſpūuꝫiuxta theologos. Et hoc eſt qd̓ dicit Auguſtinꝰ in de fide ad Petꝝ. vbi inqͥt. Sin

gulis ſpiritibꝰ ineſt terminꝰ qͦ a ſe inuicemdiſtinguunt̉. ⁊ vnꝰ in alio nō eſt. ¶ Ex iſtoſeqͥtur ꝙ diabolꝰ nō pōt intrare partē anīeſuꝑiorem. ſiue ip̄iuſ anime eſſentiā. Patetqꝛ anima eſt ſpiritꝰ indiuiſibil̓ ⁊c̄. Et percōſequens etiā nō pōt immediate in ip̄amoꝑari. cū om̄is oꝑatio fieri habeat ꝑ contactū. Et hoc eſt qd̓ venerabil̓ vult BedaActuū. v. ſuꝑ illo loco vbi Petrꝰ ait. Anania cur ſathanas tēptauit cor tuū. Dicit eīſic. Notandū ꝙ mentē hoīs iuxta ſubſtantiā nihil implere pōt niſi creatrix trinitas⁊c̄. ¶ His itaqꝫ p̄miſſis bene cōſideratis;poterit faciliter attēdi quantis ꝑiculis expoſiti ſumꝰ/ ⁊ qͣꝫ diuerſimode nobis illudere pn̄t ſpiritꝰ nequā; etiam ſimulata ſpecieboni. vt finalit̓ nos decipiant incautos ⁊ad mala ꝑducant. vt btūs Augꝰ in de ciuitate dei ī diuerſis locis; et maxime; xviij⁊. xxi. libris clare oſtēdit. Poſſunt nāqꝫ vttactū eſt ſenſibꝰ noſtris illudere. pn̄t etiamīmittere diuerſa fantaſmata. quibꝰ ſi ſenſualiter delectabilia fuerīt alliciāt et inclinētappetitū noſtrū ad illicita. vel quibꝰ ſi triſtia fuerint appetitū noſtꝝ deterrēdo a bono retrahāt. et ꝓpter difficultates exꝑimētaliter īmiſſas impediāt totalit̓. ita vt a bono inchoato vel inchoādo penitus ꝓpterſenſibiles gͣuitates deſiſtamꝰ. Rurſum qͦꝫīmutare poſſunt noſtꝝ appetitū ſenſitiuūꝑ hoc ꝙ aliquā facere valent īmutatōeꝫ circa eiꝰ organū. Sic nāqꝫ volētes deo nō ꝓhibente aliquē incitare ad libidinē/ poſſūtcauſare circa renes aliaſqꝫ corꝑis partesvbi libido ſedeꝫ tenet aliquā vehemētē calefactōem. Et volētes in aliqͦ ꝓuocare virtutem iraſcibilē. poſſunt deo ꝑmittēte ꝓcurare ebullitionē ſanguīs eius circa cor ⁊c̄.Sicqꝫ mirabilit̓ de fame. ſiti. ſomnolētia.et alijs hūanis paſſiōibus appetitꝰ ſenſitiui intelligat̉. quaꝝ omniū paſſionū cauſaſdiabolꝰ nō ignorat ꝓpter nature ſue ſubtilitatē. Licꝫ nāqꝫ a gr̄a ceciderit; naturaliatamē nō amiſit. Et ſicut angelꝰ malꝰ hu­ Iiuſmodi cauſas paſſionū admouere in homīe pōt. ita quoqꝫ angelꝰ bonꝰ eaſdē amouere p̄ualet/ vt hominē a tēptatiōe liberet.īmo credo ꝙ et angelꝰ malus eas poſſit d̓oꝑmittente/ et angelo bono nō reſiſtente inhomine remouere/ dūmō ſperet ꝑ hoc hominē periculoſiꝰ poſſe deciꝑe. atqꝫ ad peiora mala ꝑducere. prout qn̄qꝫ comꝑtuꝫ eſt.¶ Poteſt etiā ſpiritꝰ malignus naturā no-

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