LibriSecundi

diri. nec voluntas poteſt ſuſpendere ſe ab om̄iillo actu: ergo eſt aliquis actus in volūtate angeli qͥ cauſatur a ſolo deo. Itē ſi nō cauſetur aſolo deo aut igitur a voluntate dānati aut abhabitu nō a voluntate: qꝛ tunc volūtas poſſetillū actū īpedire: nec ab habitu cū habitus ſiteiuſdē rationis in via ⁊ in patria: ⁊ in via nonneceſſitat voluntatē: igitur nec ī patria patetde caritate. Sil̓iter ſi cauſet̉ ab habitu cū deodūmodo nō cauſet̉ a voluntate: ſed voluntasſit pure paſſiua reſpectu illius: ſufficit mihi qꝛtunc ille actus pōt dici neceſſarius. Itē actusquo beatus amat deū clare viſum cauſat̉ a ſolo deo ſic ꝙ nō libere cauſat̉ a voluntate creata. ergo eſt aliquis actus qͥ nō eſt in poteſtateavoluntatis. Ex iſtis pōt aſſignari ratio conn̄firmatōis bonoꝝ ⁊ obſtinationis maloꝝ. Nāin beatis cauſat̉ tā actus videndi deū ꝙ diligendi eū a ſolo deo tanꝙͣ a cauſa totali ⁊ nullo modo ab intellectu ⁊ volūtate ſicut a cauſis partialibus. ⁊ iſte actus dilectōis formaliter opponitur om̄i actui pctī. Et quia ſunt formaliter oppoſiti nullo modo cōpatiūtur ſe ineodē. Ideo ꝙͣdiuiſte actus cōſeruatur totaliter a ſolo deo ſicut ab eo cauſatur tā diu eſt cōfirmatus: ita ꝙ nullo modo etiā de potētia abſoluta voluntatis create pōt in actū peccati:qꝛ non poteſt in actū pctī niſi poſſet impedireactū dilectōis ꝓpter repugnantiā formaleminter illos actus: ſed ex hoc nō dicitur cogi voluntas: qꝛ voluntas formaliter vult et diligitillo actu: licet non cauſetur ab ea. Et eodē mōpoteſt aſſignari ratio obſtinationis malorumper hoc ꝙ deus cauſat tanꝙͣ cauſa totalis qͥcquid abſolutū eſt in actu nolendi ⁊ odiēdi deum: ⁊ ille actus nō cōpatitur ſecū actum diligendi deū nec aliquē actū bonū propter repugnantiā formalē inter illos ⁊ ſtante iſto actu⁊ cōſeruato a deo totaliter nō poteſt volūtascreata in oppoſitū de potentia ſua abſoluta: ⁊ideo ꝙͣdiu ſtat iſte actus eſt voluntas obſtinata ſic ꝙ nō poteſt oppoſitū velle: ⁊ ꝙ pōt deuscauſare actū odiendi deū ꝙͣtū ad eſſe abſolutū in actu in voluntate creata: ꝓbatur. qꝛ deꝰpōt om̄e abſolutū cauſare ſine om̄i alio qd̓ nōeſt idē cū illo abſoluto: ſed actus odiēdi deumꝙͣtū ad eſſe abſolutū in eo nō eſt idē cū difformitate ⁊ malicia in actu. ergo deus pōt cauſare qͥcquid abſolutū eſt in actu odiendi deū velnolendi nō cauſando aliquā difformitatē velmaliciā in actu. gͦ ⁊cͣ. Itē non minus poſſet ſeparari difformitas ab odio dei ꝙͣ bonitas moralis a dilectione dei: ſed dilectio dei in angelo beato pō ſeparari a bonitate morali ⁊ meritoria: ergo odiū dei in angelo malo poteſt ſe-

ꝑari a difformitate ⁊ tū c ōne qd̓ n̄ includit cōtradictōem: nec malū culpe pōt fieri a deo ſolo. gͦ odiū dei ⁊cͣ. Item reſpectu cuiuſcunqꝫ eſtdeus cā partialis reſpectu eiuſdeꝫ eſt vel pōteſſe cā totalis: qꝛ ip̄e ſupplere pōt oēm cālitatē cauſe ſcd̓e in genere cauſe efficientis: ſed reſpectu eiuſdē poſitiui maxīe abſoluti ꝓductia creatura eſt deus cā partialis vt oſtenſum ēgͦ pōt eſſe cā totalis reſpectu cuiuſlibet abſoluti: ⁊ ꝑ ꝯn̄s reſpectu actus odiēdi deū. Itemodiū nō eſt formaliter pctm̄: gͦ pōt cauſari a ſolo deo. ꝯn̄a ptꝫ: an̄s ꝓbat̉. qꝛ ſi ſic qͥcqͥd eſſet cāodij peccaret: ⁊ ꝑ ꝯn̄s cū habitus generatꝰ exactu odiendi deū ſit cā alterius actus cōſil̓is.ſequit̉ ꝙ habitus peccaret. Aliter pōt dici ⁊reddi cā obſtinatiōis maloꝝ: ⁊ hoc ſuppoſitoꝙ deus cōcurrat ad oēm actiōem creature adminus ſicut cā partialis: tūc pōt dici ꝙ deꝰ cōcurrit cū volūtate creata ad cauſandū actumodij ⁊ nō vult cōcurrere cum angelo malo adcauſandū actū bonū puta dilectōem dei: ⁊ qͥaſic ꝯcurrit ad vnū ⁊ nō ad aliud: iō pōt dici obſtinatus: qꝛ nō pōt elicere aliquē actū bonumSi dicas ꝙ tūc deus peccat ⁊ eſt malus qꝛ nōvult ꝯcurrere ad actu bonū. Rn̄deo. nunꝙͣpeccat homo niſi qꝛ tenet̉ facere qd̓ non facitvel qꝛ facit qd̓ nō dꝫ facere: ꝑ iſta fit homo debitor. deꝰ aūt nulli tenet̉ nec obligat̉ tanꝙͣ debitor: ⁊ iō non pōt facere qd̓ nō dꝫ facere: necp̄t n̄ facere qd̓ dꝫ facere. Si dicas ꝙ data p̄dicta rn̄ſione videt̉ ꝙ angelus malus pōt ceſſare ab oī actu ex quo angelus hꝫ in ptāte ſua qͣtenus eſt cā ꝑtialis reſpectu illoꝝ. Rn̄deo licꝫcā odij dīni nō ſit totaliter a deo: ſꝫ ꝑtialiter ſolū tn̄ aliqͥ alij actus qͥ ſunt in dānato ſunt totaliter a deo puta actus nolendi penā quā patit̉⁊ volēdi beatitudinē actus nolēdi ſiue odiēdipctm̄ actus nolendi eſſe in tali loco qͥ nō ſuntpctā: ſꝫ pena pctī. magna em̄ pena eſt velle beatitudinem ⁊ tn̄ ſemꝑ carere ea q̄ nō mala necpctā ſunt: ⁊ tn̄ talibꝰ non pōt ſe priuare: ⁊ iō lꝫpoſſet forte ceſſare ab actu odiēdi deū: non tn̄ab alijs qͥ totaliter cauſant̉ a deo: in qͥbus ꝯſiſtit pena magna. Et iō nec pōt ceſſare ab om̄iactu: nec pͥuare ſe pena nec elicere bonū actu:lꝫ poſſet ceſſare ab actu odij: qꝛ nō cōcurrit adeliciendū actū bonū. Ex iſtis ptꝫ ꝙ btīs ⁊ dānatis eſt libertas: qꝛ reſpectu illoꝝ actuū quecauſant̉ a ſolo deo ſiue in bonis ſiue in malis:vel reſpectu actuū oppoſitoꝝ illis actibꝰ noneſt in illis libertas: qꝛ nec ab ip̄is actibꝰ qͥ totaliter cauſant̉ a deo poſſūt ceſſare: nec ſcd̓ospoſſunt elicere ꝓpter repugnātiā formalē int̓illos ⁊ pͥmos actus cauſatos a ſolo deo: ⁊ ideoqꝛ deꝰ totaliter cauſat actū beatificū in volū-

Cauſa confirma.tionis bonorum