Queſtio. I.Diſtin. XXXV.

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XXXV.Iſit intellectualis naͣe. Et ſiquidē ſit per ſe ſubſiſtens ⁊ intelligēs. ſi aūt nō ſit per ſe ſubſiſtens: ſꝫ quaſi ꝑfectio alicuius ſubſiſtētis nō erit intellectꝰ: ſed pͥncipiū ītelligēdi:quēadmodū oīs forma nō in ſe ſubſiſtēs nō oꝑat̉ ſed eſtoperationis pͥncipiū: vt caliditas in igne. Cuꝫ igit̉ ipſe d̓sſit īmunis ab omni maͣ ⁊ ſit ꝑ ſe ſubſiſtēs: qꝛ eē ſuum abalio nō depēdet: opꝫ ꝙ ipſe ſit intelligēs ⁊ ſciēs. Secūdavia q̄ eſt per cālitatē ē h̓. Oē .n. agēs hꝫ aliquā intentōeꝫ⁊ deſiderium finis. oē aūt deſideriuꝫ finis p̄cedit aliquacognitio p̄ſtituēs finē ⁊ dirigēs in finē ea q̄ ſunt ad finē.Sꝫ in ꝗbuſdā iſta cognitio nō ē ꝯiuncta tēdenti in fineꝫ.vn̄ oꝑꝫ ꝙ dirigat̉ per aliqd̓ pͥus agens: ſic̄ ſagitta tēdit indeterminatū locū per determinationē ſagittantis: ⁊ itaeſt in oībus q̄ agunt ꝑ neceſſitatē naͣe: qꝛ hoꝝ operatio ēdeterminata ꝑ ītellectū aliquē inſtituentē naͣm. vn̄ ph̓sdicit ꝙ opus naͣe ē opus ītelligentie. In aliꝗbus aūt iſtacognitio eſt ꝯiūcta ipſi agenti: vt patꝫ in aīalibꝰ. vn̄ oꝫ ꝙpͥmū nō agat per neceſſitatē naͣe: qꝛ ſic nō eēt pͥmū: ſꝫ dirigeret̉ ab aliqͦ pͥori ītelligente: opꝫ igit̉ ꝙ agat ꝑ intell̓m ⁊voluntatē: ⁊ ita ꝙ ſit intelligens ⁊ ſciēs. Tertia via que ēper eminentiam eſt h̓. Qd̓ .n. inuenit̉ in pluribꝰ magis acmagis ẜm ꝙ plures alicui appropinquat: oꝫ vt in illo maxime īueniat̉: ſic̄ calor in igne ad quē quāto corpora mixta magis accedūt calidiora ſunt. Inuenit̉ aūt ꝙ quantoaliqua magis accedūt ad pͥmū nobiliꝰ cognitioneꝫ ꝑticipant: ſic̄ hoīes plus qͣꝫ bruta: ⁊ angeli magis hoībꝰ. vn̄ opꝫꝙ in deo nobiliſſima cognitio īueniat̉.gͦ dd̓m ꝙ qn̄cunqꝫ ſcīa vel intellectꝰAd primu) vel aliad qd̓ ad perfectioneꝫ ꝑtinet adeo negat̉: intelligendū eſt ẜm exceſſum ⁊ nō ẜm d̓fectū.vn̄ dicit Dio. in. 7. ca. de di. no. fine mente ⁊ inſenſibile eēẜm exceſſum ⁊ nō ẜm defectū in deo eſt ordinandū. ꝓ tāto ergo negat̉ nomen ītellectus deo ꝓprie conuenire: cnō ẜm modū creature ītelligit: ſed eminētius. ¶ Ad ⁊dd̓m ꝙ circa ho nomina q̄ de deo dicunt̉ inuenit̉ triplexopinio. Quidā .n. dicūt ꝙ ſcīa vita ⁊ ho ſignificant in deoaliquas diſpōnes additas eſſentie. Sed hͦ nō pōt eē qꝛ hͦponeret ꝯpōnē in deo ⁊ poſſibilitatē in eēntia ipſiꝰ reſpectu hō diſpōnuꝫ: ꝙ oīno abſurdū eſt. Ideo alij dixerūt ꝙoīa ho noīa nihil p̄dicant in deo niſi forte eē ipſiꝰ. vn̄ improprie de deo dn̄r: ſꝫ duabꝰ rōnibus inueniunt̉ dicta dedeo. Uel rōne negatiōis: vt qn̄ dr̄ deꝰ ſciens: intelligit̉ nōeſſe ignorās ſicut lapis. Uel ꝓpter ſil̓itudineꝫ operis vtdicat deꝰ ſciens: qꝛ oꝑat̉ effectuꝫ ſic̄ aliꝗs ſciens: ſicut dr̄iratus inquātū punit ad ſimilitudinē irati: nō ꝙ ira ſit ineo: ita nec ſcīa nec vita nec aliꝗd ho: ſed tm̄ eē. Sꝫ hͦ nonvr ſufficiens. Primo. qꝛ oīs negatio de re aliqͣ fundaturſuꝑ aliꝗd in re exiſtēs. vt cuꝫ dr̄ hō nō eſt aſinus: veritasnegatiōis fundat̉ ſupra hoīs naͣm q̄ naͣm negatā nō compatit. vn̄ ſi de d̓o negat̉ ignorātia oꝑꝫ ꝙ hͦ ſit rōne alicuiꝰ:qd̓ in ip̄o eſt: ⁊ ita oppoſitū ignorantie oꝑꝫ in ipſo ponere.Scd̓o. qꝛ oīs actus ꝓcedit ab agente rōne alicuiꝰ ꝙ ī ipſoeſt ſicut calidū calefacit ⁊ leue aſcēdit ſurſuꝫ. vn̄ oꝫ ꝙ ineo qui operat̉ actū ſcīe ſit aliquid ad rōneꝫ ſcīe pertinēs:qͣꝫuis illud forte nō cōpetēter tali nomīe ſignificet̉: ſicutpunire dei actꝰ eſt iuſtitie ipſiꝰ: nec oꝫ iraꝫ in eo ponereqꝛ nō eſt ꝑ ſe actꝰ ire. Et iō dd̓ꝫ ē ꝙ oīa hȯ ꝓprie dn̄r d̓ d̓oqͣꝫtū ad reꝫ ſignificataꝫ lꝫ nō qͣꝫtū ad modu ſignificandi.⁊ qͣꝫtū ad id qd̓ eſt ꝓpriū de rōne cuiuſlibet horum: lꝫ nōqͣꝫtū ad rōnē gnīs vt ſupra habitum eſt. Et iō dd̓m ꝙ oīaiſta q̄ nō dicūt aliquā maͣlē vel corporalē diſpōneꝫ: in d̓overe ſūt ⁊ veriꝰ qͣꝫ in alijs: nec aliquā ꝯpōnē in ipſo inducut: īmo ſic̄ iſta noīa ꝓprie ꝯueniūt creature ꝓpter diuerſa in ipſa exiſtētia: ita etiaꝫ ꝓprie ꝯueniūt deo ꝓpter vnicum ⁊ ſimplex ſuū eſſe ꝙ oīum in ſe v̓tutes vniformiter

ueſtiop̄accipit. vt Diony. dicit ꝙ pꝫ in ſimili ſi ponant̉ tres homines: quoꝝ vnuſꝗſqꝫ ẜm ſuū habitū ſciat ea q̄ ꝑtinēt advnā ſcīaꝫ .ſ. nalia geometricalia ⁊ grāmaticalia. ⁊ quartꝰqui horū oīum per vnū habitū ſcīaꝫ hēat: de quo conſtatꝙ vere poterit dici ꝙ ē grāmaticꝰ vel grāmatica eſt ī eo⁊ ſil̓r geomētria ⁊ ph̓ica: ⁊ quāuis in eo nō ſit niſi vna resẜm quā oīa h̓ ſibi ꝯueniūt: tn̄ aliud ⁊ aliud ẜm rōneꝫ nominis vnūqd̓qꝫ horū in ipſo nomīat: eo ꝙ vnūqd̓qꝫ eorūīperfecte exprimit illaꝫ reꝫ. Ita etiaꝫ eſt ⁊ in deo. cū .n. inalijs creaturis īueniatur eſſe viuere ⁊ ītelligere. ⁊ oīa hōẜm diuerſa in eis exn̄tia. in deo tamē vnū ſuū ſimplex eēhꝫ oīum horū v̓tuteꝫ ⁊ ꝑfectionē. vnde cū deꝰ noīat ensnō exprimit̉ aliquid niſi qd̓ ꝑtinet ad perfectionē eius: ⁊nō tota ꝑfectio ipſiꝰ. ⁊ ſil̓r cū dicit̉ ſciens ⁊ volens ⁊ ho: ⁊ita pꝫ ꝙ oīa h̓ vnū ſunt in deo ẜꝫ rē: ſꝫ rōne differūt: q̄ nōtm̄ eſt in ītellectu: ſꝫ fundat̉ in v̓itate ⁊ ꝑfectione rei. ⁊ ſicꝓprie d̓s dr̄ ens: ita ꝓprie dr̄ ſciēs ⁊ volens ⁊ ho. nec ē ibialiqͣ pluralitas vel additio vel ordo in re ſed in rōne tm̄.¶ Ad 3ᵐ dd̓m ꝙ qͣꝫuis ad rōnē ſcīe exigant̉ ſcīa ſciens etſcitū. nō tn̄ exigit̉ ꝙ h̓ tria differāt ẜm rem: ſic̄ ēt de rōnemotꝰ ⁊ ꝙ ſit moues ⁊ motū: ſꝫ ꝙ motū ſit aliud a mouente nō pōt ſciri niſi demōſtratiōe: ante cuiꝰ īuentionē multi ſunt opinati ad ſeipſum mouere. Sciēdū eſt ergo ꝙ inomni intellectu aliqͣliter eſt idē intelligēs ⁊ ītell̓m: ⁊ ī ꝗbuſdā ēt aliqͣliter differt. In aliꝗbꝰ v̓o ſunt oīo idē. Intellectus .n. hūanꝰ ꝗ aliqn̄ ē in potētia. ⁊ aliqn̄ ī actu qn̄ ē inpotētia ītelligēs. nō ē idē cū ītelligibili ī poͣ: qd̓ ē aliqͣ resexn̄s extra aīaꝫ: ſꝫ ad hͦ ꝙ ſit ītelligēs in actu oꝫ ꝙ ītelligibile in potētia fiat ītelligibile ī actu ꝑ hͦ ꝙ ſpēs eiꝰ denudat̉ ab oībꝰ appēditijs maͣe per v̓tute intellectus agētis: ⁊ oꝑꝫ ꝙ h̓ ſpes q̄ eſt ītellecta in actu ꝑficiat intellectūin potentia ex quoꝝ cōiunctione efficit̉ vnū perfectumqd̓ eſt ītellectus in actu: ſicut ex aīa ⁊ corpore efficit̉ vnūqd̓ eſt hō hn̄s oꝑatiōes humanas. vn̄ ſic̄ aīa nō eſt aliudab hoīe. ita ītellectū in actu nō eſt aliud ab ītellectu ītelligente actu: ſꝫ idē: nō tn̄ ita ꝙ ſpēs illa fiat ſub̓a ītellectꝰvel pars eiꝰ niſi formalis: ſicut nec aīa fit corpus. Si gͦ ēaliquis ītellectus ſicut diuinꝰ ꝗ ad nihil eſt ī potētia: ſꝫ ētotuꝫ actꝰ ⁊ ſemꝑ in actu: tūc intellectū ab ītellectu nullo mō differt re in eo ſed cōſideratione tm̄: qꝛ ꝓut cōſideratur eēntia eius vt īmunis a maͣ ſic eſt ītelliges. vt ꝓbatum eſt: ſed ꝓut ꝯſiderat̉ eſſentia ſua ẜm ꝙ ītellectꝰ accipit eam ſine maͣ ſic eſt ītellectū: ſed ꝓut cōſiderat̉ ipſumintellectuꝫ prout nō deeſt ſibi ītelligenti: ſed eſt in ſeipſoquodāmō ſic eſt ītelligentia vel ſcīa: qꝛ ſcīa nihil aliud ēqͣꝫ īpreſſio vel cōiunctio ſciti ad ſcientē. ¶ Ad 4ᵐ dd̓ꝫ ꝙoīa iſta vocabula quibꝰ dicimus ſcīam eē aſſimilationēvel apprehēſionē vel īpreſſionē vel aliꝗd ho̓ veniunt excōſideratione intellectꝰ poſſibilis: qui non cognoſcit niſiper receptioneꝫ alicuiꝰ ſpēi: reſpectu cuiꝰ eſt in potētia: ꝑquā aſſimilat̉ rei extra aīaꝫ. Un̄ vbi eſt ītellectꝰ in actutm̄ nihil hoꝝ ꝓprie dr̄: ſꝫ ẜm modū ītelligēdi tm̄. ¶ Adꝗntū dd̓m ꝙ ea q̄ dn̄r de deo ſꝑ intelligēda ſūt ꝑ eminentiam ablato oī eo qd̓ īperfectiōis eē pōt. Un̄ a ſcīa ẜm ꝙin deo eſt opꝫ auferre diſcurſuꝫ rōnis inꝗrentis: ⁊ retinere rectitudinē circa rē ſcitā: ſed qꝛ ſcientia proprie cōplexorū eſt ītelligere ꝓprie eſt ꝗditatis rei: iō deꝰ dr̄ ſciēs inquātum cognoſcit eē ſuū: ⁊ dicit̉ ītelligens inqͣꝫtū cognoſcit naͣm ſuā: q̄ tn̄ nō ē aliud qͣꝫ ſuū eē nec magis ſimplex.Et iō in deo nō ē aliud ītelligere qͣꝫ ſcire niſi ẜꝫ rōnē. Sapientia v̓o nō ponit in nūerū cū ſcīa ⁊ ītellectu: qꝛ oīs ſapiētia ſcīa ē: ſꝫ nō ꝯuertit̉: qꝛ illa ſcīa ſola ſapīa ē: qͥ cauſasaltiſſimas ꝯſiderat ꝑ qͣs ordinant̉ ⁊ cogͦſcunt̉ oīa ſequentia. vn̄ ꝓpͥe deꝰ ſapiēs dr̄ inqͣꝫtū ſeip̄m cognoſcit: ⁊ ītelligens ⁊ ſciens ẜm ꝙ ſe ⁊ alia cognoſcit.