De remiſſiōe quinquageſime.
Capl̓m. XI.Ed iam tempus eſt vt ꝓmiſſe diſputationis ordine proſeqͣmur. Igit̉ abbas Theonas cū diebus quinquageſime nosin noſtra cellula viſitaſſet: veſpertina orationū ſolēnitate trāſacta: humi paululū ꝯſidētes: cepimus diligētius ꝑcōtari: cur apud eos tāta obſeruātia caueret̉: ne quis penitus totis quinquageſime diebꝰ: vel genuain oratione curuaret: vel vſqꝫ ad horā nonā ieiunare preſumeret: eoqꝫid diligentiꝰ ſcrutabamur: qd̓ neqͣqͣꝫ hoc tāta cautiōe ẜuari in ſyrie monaſterijs videramꝰ.Reſponſio de naturā eorūquę bona vel mala vel meCapl̓m. XII.dia ſint:D hec abbas Cheonas talivſus eſt ſermonis exordio:Oportet quidē nos auctoritati patrū: ꝯſuetudiniqꝫ maioꝝ vſqꝫad noſtrū tempus per tantā annoꝝſeriē ꝓtelate: etiā nō percepta ratōecredere: eamqꝫ vt antiquitꝰ traditaē: iugi obſeruātia ac reuerētia cuſtodire. Uerūtamē quoniā cauſas hutrei et rationē vultis agnoſcere: accipite breuiter ea que a ſenioribus noſtris tradita ſuꝑ hac inſtitutiōe comperimus. Uerūtamē anteqͣꝫ ſcripture diuine auctoritas ꝓferat: ſi placet: de natura ipſiꝰ ieiunij ⁊ qualitatate: pauca dicamꝰ: vt diſputationēnoſtra ſubſequēs ſcripturaꝝ confirmet auctoritas. Diuina ſapiētia perEccleſiaſten omni rei: id eſt vniuerſis ſeu ꝓſperis ſeu que aduerſa putant̉ ⁊ triſtia: tēpus eſſe propriū deſignauit dicēs: Om̄ibus tēpꝰ eſt: ettempus omni rei ſub celo. Tempuspariēdi ⁊ tēpus moriēdi tēpus plantādi: ⁊ tēpus euellēdi qd̓ plantatūeſt: tēpus occidēdi ⁊ tēpus ſanādi:tēpus deſtruēdi ⁊ tēpus edificādi:tēpus plorādi ⁊ tēpus ridēdi: tēpuſplangēdi ⁊ tempus ſaltādi: tempus
mittendi lapides ⁊ tp̄s colligēdi lapides: tēpus amplectēdi ⁊ tēpus lōge fieri ab amplexibꝰ: tēpus acquirēdi ⁊ tempus perdēdi: tempus cuſtodiendi ⁊ tēpus expellēdi: tempus dirūpendi ⁊ tēpus ſartiēdi: tēpus tacendi ⁊ tēpus loquēdi: tēpus amandi ⁊ tēpus odiēdi: tēpus belli ⁊ tēppacis. Et infra: Quia tēpus eſt inqͥtomni rei ⁊ omni facto. Nihil igiturex his eſſe bonū ꝑ̄petuum diffiniuit:niſi cū fuerit hoꝝ qͥd oportune ⁊ cōpetenter expletū: ita vt hec eadem q̄nūc oportune geſta bene cedunt: ſiimportuno vel incōgruo tēpore preſumant̉: īutilia inueniant̉ ⁊ noxia:abſqꝫ his dūtaxat q̄ ꝑ ſe principalit̓vel bona vel mala ſūt: nec aliqn̄ poſſunt in cōtrariū diriuari: vt eſt iuſticia: prudentia: fortitudo: tēperātiacetereqꝫ virtutes: ſiue ediuerſo vitiaquoꝝ definitiōes in aliā ptē cadereomnino mutari ve nō poſſunt. Si qͣvero in vtrū qꝫ affectū poſſūt aliqn̄tranſire: vt ꝓ qualitate vtentiū velbona inueniant vl̓ mala: hec nō abſolute ꝓ ſua natura: ſꝫ ꝓ perpetrātisaffectu ⁊ oportunitate tēporis: velvtilia interdū vel noxia ſentiunt̉.Quale bonū ſit ieiunium:Capl̓m. XIII.Uā obrem nūc querēdū eſt:qquid ſuper ieiunioꝝ ſtatu decernere debeamꝰ: vtrū nā ſi-militer ⁊ ip̄m bonum eſſe eo modoquo inſticiam: prudentiam: fortitudinem: aut temperantiā diximus: q̄in partē contrariā penitus tranſirenon poſſunt: an mediū quid: quodinterdū factū poſſit prodeſſe: interdum p̄termiſſum cōdēnare nō poſſit: quodqꝫ nonnunqͣꝫ egiſſe reprehenſibile ſit: nonnunqͣꝫ pretermiſiſſelaudabile. Si enim in illa diffinitōne virtutum: etiam ieiunium cenſeamus: vt inter principalia bona ciborum abſtinentia collocetur: erit ꝓfecto eorū mala ⁊ criminoſa ꝑceptio.
Eccͣs .3.
Eiuſd̓ 8.