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odio peccati/ numerādo cauſas ꝑ reſpectūad deū et ꝓximū cur odio debeamus hr̄epctm̄ ſuꝑ quibus oībus abundat ſummailla de virtutibus ⁊ vicijs q̄ eſt vtiliter ꝓſus cōpoſita. ¶ Et ſane meditatōes ꝓ timore ſatꝭ inducūt ad odiū peccati. ſic aliead dei ꝓximiqꝫ iuuant charitatē. ¶ Aſſume tibi pennas iſtas diluculo hoc eſt viglanter/ mox vt ſenſeris aurorā diuine illuſtratōis irradiare ſuꝑ terrā aīe tue habitatūc in extremis maris tanꝙͣ in littore quodam ſtabili fluctuantiū cogitationū ⁊ eſtuantiū deſideriorū. etenim illuc deducet temirabiliter/ nō induſtria tua ſed manusdn̄i ⁊ tenebit te dextera ſua. Et dices. forſitan tenebre cōculcabūt me qͦ ad caliginoſam aliquā inferiorū oīm obliuionē ⁊ noxiſta in infimis/ illuminatio mea in delitijsintelligētie ſuꝑueniētis. Caueto ꝓinde nepennas iſtas vel infidelitas euellat vel deſperatio frangat/ vel inertia cōglutinet/ vl̓auaricia circuliget vel vrat luxuria/ vel gula p̄grauet.Conſideratio .1.docet ſpm̄ auertere a fantaſmatibꝰ qd̓ varijs modis poſſe fieri on̄dit methaphiſiceinſuꝑ remittit ad maiores qͦs exēpli gr̄a introducit in lr̄a. ¶ Induſtria xij.Piritū a fantaſmatibus auertere ¶ Oportet nos hic eorū Mmeminiſſe/ q̄ de quidditate myſtice theologie tractauimus. Poſuimusitaqꝫ myſtica thologiā eſſe amorē extaticūquicōſequit̉ ad intelli gentiā purā ipſiusſpūs/ q̄ intelligētia caret vtiqꝫ nubibꝰ fantaſmatū ꝓpterea neceſſe eſt eū qui vult myſtice theologie ſe tradere/ conari ad hāc intelligentiā purā. Alioquin amorē inde ſequentē qua rōne comꝑaret? ¶ Rurſus ſiapud exercitatos methaphiſicos habēdushic ſermo eſſet ꝓficeret meditari qͦ mō totus iſte mūdus ſenſibilis ad aīam rōnalēꝑ ſenſus corꝑis ingredit̉. vt circulo quodāintelligibili ac pulcerrimo ipſe mūdus deriuatus a deo reducat̉ in eū. Un̄ res ab ipſo egrediētes ꝙͣto imꝑfectiores diſtātioreſqꝫ ꝓfluūt tanto amplius materiales/ ⁊ qͣdam craſſitudine corpulētiores inueniūt̉ꝑſpicuū eſt in elemētis ⁊ mixtis. Uidem?

etiā in lumine ſolari ꝙ cōtinue plus groſſeſcit vt ſic loqͣmur dū denſiori medio ſeſemiſcet. dūqꝫ coloribus qd̓āmō ſemetip̄mincorꝑat. Fit aūt in recurſu ad deū cōuerſa. cōditio abeunt quippe magis in ſpūalitatē exempligr̄a/ lumen cū colorū ſpeciebus fert̉ ad oculos. illic ſpēs ipſe aggregāt̉et deferunt̉ ad ſenſum cōem illeqꝫ diiudicans purius ac ſpūaliꝰ. eaſdē ad virtutemimaginatiuā deducit. Ceterū cū rō negociatur circa fantaſmata elicit ſpēs intelligibiles/ quibus etiā cōcipit rem ſine illo qd̓p̄fuit/ fantaſmate. Poſtremo potētia intellectiua ſuꝑior quā ſpm̄ vel mentē noīamꝰpoſt cognitione rationis deducit rem eandem ad lumen pure ſimpliciſqꝫ intelligētie ẜm qd̓ ordinē habet immēdiatū ad angelicā cognitionē. ¶ Amplius v̓o ſi diuinū dyoniſiū edoctū a cōſcio ſecretorū celeſtium paulo placet inſpicere vbi de myſtica theologia diſſeruit cū expoſitoribus ſuis inueniemus eū tradere modū auertēdiſe a fantaſmatibꝰ corporeis ⁊ abnegatis oībus/ q̄ vel ſentiri vel imaginari vl̓ intelligipn̄t ferat ſe ſpūs ꝑ amore in diuinā caliginē vbi ineffabiliter/ ac ſuꝑmental̓r cogͦſcit̉deus. dat exēplū de ſtatuifico ſculptore/ qͥexligno vel lapide ꝑtes abradens formatagalma pulcerrimū/ hoc eſt ſimulacruꝫ / ⁊hoc quidē ꝑ ablationē ſolā. Conformiterſpūs remouens oīa ꝑ abnegationē/ qualiapōt hic cognoſcere q̄ vtiqꝫ ſuam gerunt ſecum imꝑfectionē vel potētialitatis vel dependentie/ vel priuatōis/ vel mutabilitatis: inuenit tandē his oībus ablatis agalma dei hoc eſt noticiā tanꝙͣ rei actualiſſime/ ſine potētialitate. ſup̄me ſine depēdentia. pure ſine priuatiōe. neceſſarie/ ſine cmutabilitate. ¶ Atuero ſi noticia illaſit ſolū expim̄ tal̓i affectu ſup̄mo vnito d̓oꝑ amore l̓ ſi poſſit dici ītellectual̓ n̄ qͥdē ītuitiua ſꝫ abſtractiua ſeu veſꝑtīa cognitōenec ꝯnotatiua ꝯgnitōe/ ſꝫ abſoluta digniſſimū eēt ꝯſideratōe ⁊ inqͥſitōne. ¶ Na hꝫꝑs quelibet ſuos defenſores eleuatiſſimos¶ Sūt nepe qͥ exponētes dyoniſiū pͥmū tenet. ¶ Sūt alij dicētes hr̄i poſſe vltra p̄dictam exꝑimētalē vel exꝑimetatiuā noticiāintellectiuū cōceptū ꝓpriū/ ⁊ abſolutū. ꝙͣuis nō intuitiuū diuini eē. Si ab eē remo

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