¶ De ſimplificationeigitur hanc rationē boni ab vbi ⁊ nūc hoceſt a loco vel ſitu vel tꝑe. ab omni p̄terea cōfuſione ſeu ꝯnotatione accidentiū/ ⁊ erit ille conceptus qui remanebit abſolutꝰ ⁊ vniuerſalis cōueniens omni bono..IIII.¶ NotulaUeres forte iterū vbi eſt illud omne ⁊ generale bonū? Ecce cadit inmateriā ꝯmunē de vl̓ibꝰ quid ſintet ſi ſint in rebꝰ extra/ p̄ter oēm intellectusoꝑatōeꝫ? Dicimꝰ aūt qͣꝫtū hic ſatis eē putamus ꝙ vl̓itas deriuat̉ ⁊ fundat̉ in rebꝰ ſingularibꝰ. alioqͥn ficta eſſet. ſed ꝯſūmat̉ ⁊ cōſtituit̉ in oꝑatōe intellectꝰ abſtrahentis eomodo qͥ tactꝰ eſt ſimilitudīes reꝝ in quibꝰeēntialiter ſeu qͥdditatiue ꝯueniūt ab vbiet nūc id eſt loco ⁊ tꝑe. Un̄ ſi q̄ras vbi ē humanitas ad extra? dico ꝙ in hoc hoīe ſingulariter ⁊ in altero ſil̓r. ⁊ ſi nullꝰ eēt ſingularis hō nulla ꝑmaneret exteriꝰ hūanitas.quoniā deſtructis primis ſubſtātijs vt dicit Areſt. impoſſibile eſt aliqd̓ alioꝝ remanere. nihilominꝰ adhuc remaneret hoc vl̓ehumanitas interius in mente angeli ſicutante mūdi ꝯſtitutionē erat. Et ꝓut nūc eſtvl̓is ratō hūanitatis in mente dei/ nec eratres aliaqͣꝫ mens dei/ neqꝫ realiter/ vt om̄esꝯcedūt. neqꝫ formaliter vt nōnullis placetEſt demū articulꝰ pariſienẜ condēnatꝰ dicens ꝙ ab eterno fuerūt extra deū qͥditatesalique/ vel vl̓es rōes. quales fantaſiati ſūtquidā eſſe vl̓ia realia p̄ter deū/ ⁊ p̄ter oēmintellectus oꝑationē ſeu cōceptum.Notula.V.Urſus ad intelligēdū dictū hmōiꝙ deſtructis primis ſubſtātijs impoſſibile eſt aliqd̓ alioꝝ remanereAttēdendū eſt ne locutio varia ſit dū loqͥmur de hūanitate q̄ ē ab extra/ ⁊ de ꝯceptuhūanitatis quē intra reponimꝰ. Eſt enī hͦnomē hūanitas primo mō nomē prime intentōis ſupponēs īmediate ⁊ principalit̓pro re adextra q̄ eſt vel eſſe pōt ſi ſit ampliatiua ſuppoſitio/ ⁊ hec in ſolis ſingularibꝰhoībꝰ reꝑit̉. Hoc vero nomē hūanitas ſūptum ſcd̓o mō ſupponit non pro rebꝰ adextra/ ſed pro ꝯceptibꝰ de hūanitate habitis ad intra ſeu ꝑ angelū ſeu ꝑ humanū intellectū. Aut eſt idea hūanitatis in mentediuina/ ꝑ idētitatē locutionis/ ſicut ponimus ꝙ ſapīa eſt in deo nō ꝑ inheſionē ſedper idētitatē qm̄ eſt ipſe deus.NotulaVI.Ides arbitror quēadmodū meditās pōt intellectū ſuū figere ī recognitōe boni nō hꝰ vel illiꝰ figuraticorpulēti vel golorati. Et ꝯn̄ter fert̉ voluntas in dilectōeꝫ abſolutā primi ⁊ veri boniqd̓ nō ē bonū ꝑ ꝑticipatōeꝫ vt alia oīa. ſedper eēntiā. Poteris ita negociari circa potentiā. circa ſapīaꝫ. circa iuſticiā ⁊ ita reuereri diuinā potētiā. Uerecūdari ad ſapīaꝫſi turpis es. Trepidare ad ꝯſideratōeꝫ iuſticie ſi malus es. ¶ Qd̓ ſi forte queſieris/an ꝯceptus hmōi ſint abſoluti ⁊ ꝓprie deoviſum eſt hactenꝰ mihi ꝙ ita/ ſaltē de poſſibili hoc eſt ꝙ in via poteſt meditās et abſtractiuꝰ intellectus formare ſibi conceptꝰabſolutos ⁊ proprios cōueniētes ſoli deo.Qui dabunt noticiā propriā ⁊ abſolutamſed nullatenus intuitiuā de eo.¶NotulaVIIPerta ē nobis ex p̄dictis via ad īA telligēdū myſticā theologiaꝫ/ de qͣſcripſit diuinꝰ dion̄. vltra illaꝫ q̄ ſībolica ⁊ illā q̄ ꝓpria nūcupat̉. Procedit itaqꝫ ſimbolica theologia ꝑ ſil̓itudīes reꝑtasin rebꝰ/ attribuēdo deo qͥcqͥd videt̉ eſſe ꝑfectionis in rebꝰ cauſatis ita vt hoc mō dicatur deꝰ nedū noīabilis. Et hoc mō dixit diuinꝰ Bartholomeꝰ ꝓut dionyſiꝰ refert/ euāgeliū eſſe latiſſimū ſic appellatꝰ deꝰ leo ꝓpt̓fortitudinē/ lapis ꝓpter durabilitatē. agnꝰpropter māſuetudinē. ſol ꝓpter illuſtrationem. ⁊ ita de reliqͥs/ que nō ẜm eſſentiā ſedper ſolā attributionē/ ⁊ ꝑ analogicā ſil̓itudinē de deo loqͥmur qͣſi balbutiētes ⁊ palpantes in vmbra occūbentis lūis vel gr̄eintelligētie nr̄e in nobis. Procedit ꝟo myſtica theologia ꝑ abſtractionē/ modo velutoppoſito ad p̄cedentē/ qui quicqͥd eſt affirmat de deo/ iſte vero prorſus negat d̓ deoomnia. Et ita breuiſſimū eſt vt ait idē bartholomeus euangelium.NotulaVIIIXemplū palpabile dat ip̄e dion̄. ꝓmanuductōe huiꝰ theologie myſtice. Cōſidera fabricatorē ſtatuarūnonne hic format imaginem vel ſtatuamnō addens quicqͣꝫ ſed reſcindens et remouēs. ex qua ſubtractione remanet agalma
