Introduction As the sun in the house of the lion has its maximum strength in attracting water, so Christ in his right time will ascent to his throne and attract everybody either to weeping (the damned) or to the exaltation of love (caritas) – as it is presented in the Gospel pericope. A quaestio: can the astrologers, prophets and philosophers discover when the end of the world will be? Reference to the predictions of Pseudo-Methodius, Eusebius, Beda, with several hypotesis between 1460 and 1560, and stating that the sermon is written in 1440 [See note below!]. Yet, the Gospel states that it is impossible to know it, since we must be watchful and look at the signs, since at any time the death can be upon us: «ut omni hora in ianuis mors appareat nos preparemus et vigilemus», as it is said with a detailed reference to the servants in the parable of the doorkeeper (Mark 13.33-37) (4Y). Division - First part  As the bell or trumpets announce to the people the proclamation of a death sentence, so there will be signs announcing the final judgment. These signs will concern: first, celestial bodies (brief presentation of the mutation in the sun, moon and stars); second, humans (mention of the Antichrist who «inauditis enim tormentis christianos sibi resistentes trucidabit»); third, natural elements – this part develops into the presentation of the fifteen signs before the final judgment, according to Jerome, who would have find them «in annalibus hebreorum». It follows the moral interpretation (moraliter), which is developed in an ecclesiastical perspective, according to the theory of the church as lighted up by the pope (sun) and the emperor (moon), while the stars represent the other Christians. Note the occurrence of the key terms of the debate: «Ad firmamentum igitur celi, hoc est universalis ecclesie, fecit deus duo luminaria, id est duas instituit dignitates, que sunt pontificalis auctoritas et regalis potestas» (5B). Connecting the situation with the opening of the seventh seal, the sermon introduces a subdivision: Papalis potestas obscurata Imperialis maiestas detestata Mundialis honestas deturpata 1.1. State of corruption of the pope  and the clergy: «Sic ut de presenti cernimus papalis auctoritas et totus status ecclesiasticus est intm obtenebratus in cordibus hominum quod nihil curatur» (5C), since without sanctity it looses its dignity. List of needed virtues of the clergy. Presentation of the ascetic virtues of the pagan priests (Jerome referring to Plato) to present an a fortiori reasoning concerning the Christian clergy. 1.2. The authority of the emperor and his emissaries («et quilibet eius substitutus») receive the power from God (as the moon from the sun) but to be respected it must serve to obey and to make people obey God and the Church. References to Romans 13 (Omnis potestas a domino deo est), Augustine and the Policraticus of John of Salisbury. 1.3. The falling of the stars symbolizes the Christians who have fallen from faith and love (caritas). This section – which probably had a more direct appeal to the intended audience – develops through two detailed similes. First, the carp that put its head into the mud to escape from the fishermen (i.e. from the prelates who call for conversion). The net touches only its tail, i.e. only in the moment of death h one listens due to fear of damnation. Rebuking a fictional question, the sermon underlines that one cannot reply to be not aware of it. This is explained with the second simile,which builds on the biblical image of the two streets and the topos of the man at the crossroads: A king built two cities, one is reached after a difficult and demanding journey and who arrive there is welcomed with all kind of pleasure and delights, the other leads through many pleasures but arrives to a city where one is sentenced to torture and death. Two companions, a fool man (stultus) and a wise man, arrive at the crossroads, where a statue is posed that clearly outline the two itineraries and the two outcomes. Yet, out of friendship, the wise person is convinced by the fool man to take the easy street, full of delights. He will not be able to avoid the death sentence by saying that he went there only to stay with his friend, «et sic ambo suspensi sunt». The fool and the wise are the body and soul. While the simile circulated widely [see Gesta Romanorum 67, with list], this version gives a (peculiar?) role to preachers, who are symbolized by the statue at the crossroads, which accomplishes its duty also without giving the example: «Statua igitur in medio ostendit viam regni esse meliorem scilicet prelatus, superius, predicator qui licet de se sit immobilis, nec vadat viam quam ostendit, veritatem tamen ostendit» (5H). Second part Description of the final judgment (cf. Matthew 25). The body of the saved resurrects in a perfect condition at the age of 33 (Christ), while those of the damned will be deformed. The book of the deeds of each person will be will be brought («O quam magnum cartularium tunc portabunt heretici, usurarii et alii malefacotres...»; 5I); at the right there will be sins that accuse and on the left the devils asking for just punishment of sinners. The moral interpretation (moraliter) focuses on (coscientia) by exhorting the listeners to do often the exam of conscience and to correct it, other it will accuse them publicly of their sins. There are three type of defect of the conscience: Coscientiam dilatatam Coscientiam infirmatam Coscientiam cauteriatam The first is a too loose conscience, which is as a net with to large holes, which does not filter small things. The second is the too scrupulous by considering as sin things that are not, with the risk of perplexity and even desperation. The last one focus on small details and does not care important things, like the Pharisees did, and it is compared to the spider’s net, which imprison only a fly but not major things. Final direct appeal, first person plural: «Istas cosciencias debemus rectificare, examinare, et purgare antquam veniamus ad iuditium, ubi nos accusabunt» (5K). Definition of the coscientia, with a list of titles that the good conscience deserves and its comparison with the mirror. Third part It focuses on the retribution and, after the description of Matthew 25, it underlines (moraliter) the benefit to contemplate hell in order to avoid it. The description of Hell is taken from Hugh of Saint Victor and it serves to introduce a series of clarification on the nature of hell and of its punishments (its fire). It clarifies that the souls can momentarily exit Purgatory and Hell only for a divine command, while the saved soul are free to move but do not do so unless this is a divine wish. Discussing about the suffrage for the souls, it is discussed the vision of Brandanus, who saw Judas resting from the torments on Sunday. The sermon clarify that this would not be due to suffrage, which cannot have effects on damned people, but out of a decision of God, who might decide to mitigate in some form the punishments, perhaps to repay something good done during the life («forte propter aliqua bona facta in vita»; 5S).

Introduction Any novelty is hard to believe, hence the need of several apparitions of Jesus after his resurrection so that the disciples might be able to believe it - quaestio: why did not Jesus remain continuously with them in that period? His absence serves the process of internalization and reflection. His continuous presence would be emotionally overwhelming (as for a lover the presence of the beloved). Divisio First part The disciples returned to fish since being a fisher was not a sinful activity (difference with the case of Matthew, who had been a moneylander). On the moral level (moraliter) the reflection on the laws about fishing (who can fish where) leads to the consideration of the situation of the sinner who – as a fish that escaped from a private and safe pool (i.e. the church) – is exposed to anyone who tries to fish them. There are three types of fishers: God, the preacher, the devil. “Hominem ideo sic in libertate vagantem extra ecclesia tres piscatores capere nituntur scilicet: Deus qui est proprius et supremus Homo predicator et medius Dyabolus raptor et pessimus” (48A) 1.1. God the father is a fisher in the creation, and the Son and the Holy Spirit joined him in this activity (as the disciples in the pericope joined Peter). The rebellion of Lucifer and the sin of the man are a rupture in the original net, so it was necessary to try to another strategy by sending the son to fish with the hook (his divinity) and the bait (his humanity): “voluit mittere filium suum in capturam alteram ut hamo deietatis piscature que humanitate als mit einem kerder [vernacular expression; macaronic] tegit deitatem...» (48B). In this way, on the one hand the devil (the great whale) was deceived by the bait, captured and closed in hell; at the same time – with the same hidden hook – caught many people who took from hell to heaven (harrowing of hell). Not, the eucharist is an is even more sophisticate hook, since not only the divinity is hidden (as it was in the incarnation) but also the humanity. However, when it is taken in a condition of sin, one condemns him/herself, as said by the apostle. 1.2. Common place of the preacher as fisher; however, at the beginning the fish was easier, since now the church got old («antiquata») and the hearts of the people are hardened by vices and sins. Three things obstacle the fishing: a) the wind pushes the fishes to stay to the sea bottom – so the negative inspirations by devils and evil people; b) transparent water allows the fishes to see the hook – so the bad companies that divert people from listening the word of God; c) an inappropriate net, which might be with too large or too narrow holes – so many listeners, when they hear a too strict preaching abandon the church, and this might dishearten the preacher. 1.3. The devil has many strategies to fish the souls, i.e. through many types of sins. Brief outline of the devil’s hand, with its five fingers targeted to different type of people: «Het enim manus dyaboli quinque digitos habet: symoniam in clericis, rapinam in nobilibus, usuram in burgensibus, furtum in latronibus, et circumventionem in mercatoribus» (48E). Second part The apparition of Jesus on the shore as symbol of the need to stick to him who will help to escape from the shipwrek in the dangerous water of this world and from the pirates, i.e. the devil: «Adhereamus ergo illo firmo fundamento ut liberari possumus a naufragio et crudeli pirato dyabolo, quia Iesus stat ante nos in littore ad designandum quod immobiliter vult nobis adesse (?), si cordialiter eum diligamus. Stabiliter in eum confidamus. Firmiter in eum credamus» (48G) [Note the use of the first-person plural]. 2.1. Since we are unstable, we need to stay attached to Christ by means of love («debemus ergo nos qui sumus instabiles vinculo amoris ad Christum ligare et stringere»), instead the devil is a lord, who destroys those who are linked to him, as explained in the fable  (fabula) of the lion, the wolf and the fox that hunt together: "lupus et vulpes se leoni associaverut in venatione" [it is not the fable by Aesop]. The fable has it moral interpatation (moraliter). 2.2. Full trust in Christ, who is like the ancor in the tempest. We must trust him completely for three reasons: «propter caritatem adoptionus, veritatem promissions et pietatem reddicionis» (48I). Interesting to note that here Christ is the father: «Nam Christus nos adoptavit et patrem nostrum se constituit». References to commentaries to the Pater noster and to the exemplum of the prodigal son [there was an established between Christ’s resurrection and this parable]. 2.3. Need to believe firmly, since only a faith well-rooted bears fruits. This means also a faith informed by love (fides formata by caritas), since also the devils and those in mortal sin have a faith without fruits (fides informis). This leads to a detailed passage on necromancy: necromancers and charmers (divinatores; carminatrices) are defined as heretics, since they associate with the demons. About the vetula (witches) and their believe in shapeshifting and nocturnal flight, the sermon quotes the canon episcopi, yet also recalling that they must be burn at stake and their goods sold out. The quaestio on the effectiveness of their practices (both in healing and harming) is due to the illusion of the devil. An exemplum about a old woman (vetula) who deceived a woman who asked her for help to change the attitude of her violent husband serves to prove that are scams and deceits. The vetula teaches the woman a spell during the night, while offering lard to the devil – the charms are in vernacular (German, macaronic). Third part Peter taking out his clothes and jumping into the water symbolizes that hope of the reward makes bear strains and pains in this world, as it is said with a direct exhortation: «Debemus expoliare cum Petro veterem hominem cum actibus suis et mittere in amaritudinem laboris virtutum et deo fideliter servire. Iuxta illud Deuteronomi 6: Dominus deum tuum adorabis et illi soli servies (Deuteronomy 6.13)” (48L). This biblical sentence serves as a sort of thema of this section, since it serves to explain «que domino nostro libenter servire debemus»: «Conditionis liberalioris dominus est. Dilectionis uberioris tuus est. Prelationis maioris solus deu est» (48M). 3.1. Only Jesus is the lord who can save the people (solus Iesus), others are only nominally lords, as showed by the exemplum of the philosopher who replied to the messengers of the king Philippus. 3.2. One has to serve Christ. How? As reply the sermon introduces the story of the pauper Guido sering the emperor and the long allegorical explanation (moraliter) of the services that Guido performed [the story comes from the Gesta romanorum, nr. 17 ed. Oesterley]. It depicts a demanding form of Christian life, since its starting point is when one is already pauper through prayer, fasting, almsgiving [note: this is particularly apt at the end of Lent], it includes frequent exam of conscience so to do twice a week a confession or contrition, it asks also the effort to set the example for other (somehow, a pastoral perspective). Finally, the perseverant memory of the Passion protects from any devilish attacks [also this is tuned to the liturgical period]. 3.3. The service to God needs to be put before anything else, since our good is all in that. Final prayer, with a direct appeal to God: «Esse enim sine te est sine deo esse, in maris periculo sine gubernatore, in carcere sine consolatore, in exilio sine amico, inter hostes sine adiutorio, in bello sine duce, in tenebris sine luce. Unde sine deo vivere est vivendo mori et decedere. Fac ergo, o domine Iesu, me semper vivere in te e sine te noli me derelinquere, ut cum dies advenerit mei clamoris, mea merces sis huius laboris ac virgo beatissima assit semper precata, ut Francisco cum (!) seraphico sempiterno fruar premio. Amen» [significant the reference to saint Francis at the end of the sermon collection]

The first part concerns the probatic pool of Jerusalem, with the following subdivision to explain (queritur) three secrets (secreta) that explain its healing power. a) virtus sancte crucis et passionis Ihesu Christi (the Passion and the legend about the Cross - Legenda crucis) b) virtus baptisimi (baptism) c) virtus confessionis (confession) (f. r2r) The five porches of the pool symbolize five types of sin, namely: “cogitatio, locutio, operatio, omissio, obstinatio” (f. r2v) [note the resemblance with the Confiteor in the liturgy]. Second part Why was only one healed among all the sick people present at the pool? He was the only with a good disposition, i.e. who had full confidence in Jesus. God's liberality did not lack, but the other people did not have the right disposition (classic exemplum: the sun is there, only if you open the window it can enter), for the same reason Jews, infidels and Saracens do not convert today, since they prefer to remian in the prison of Moses and Muhammad: “Ecce qua est ratio quare non illuminat iudeos vel alios infideles, quia sunt et volunt essere in carcere Moysi, vel saracenorum, qui volunt essere in carcere Machometi, et sic de aliis” (f. r2v - noteworthy the parallel Moises / Mohammad.  The episode shows also the necessity of the baptism (symbolized by the pool) for the salvation, yet with the possibility of the baptism of desire, here defined a baptism in fire, i.e. provided by the Holy Spirit: “Sed quid de infideli qui vult omnino baptizari et hoc desiderat et affectat, sed non posset ire quia forte occiditur vel moritur? Idem de infirmo qui non potet ire, quia vel claudus vel iacet in lecto, et nemo vult eum baptizare. Dicendum quod in tali casu talis sanatur a Christo, sicut iste fuit sanatus a Christo, et baptizatur baptisimo flaminis, id est spiritussancti” (f. r3r). The same reasoning applies to contrition, with the discussion of the cases in which one cannot confess since he/she would risk being killed, but has contrition and desire to be confessed. Exemplum of a sinner who repented while listening a sermon against lust, she started weeping and felt for the sorrow and died; the people around her felt sorry for her, since she died without confession, so the preacher invite everyone to pray for her (“Bona gens, orate deum pro ea…”) since she showed at least contrition, and a voice from the sky not only reassured everyone about her destiny but invited to ask for her intercession, proving how faith and contrition are enough to be saved: ““Frater (sic) non oretis deum per ista, sed oretis eam ut oret pro vobis, quia ipsa est in paradiso” Videatis ergo quod ista non venit ad piscina confessionis, sed fides et contritio sufficiunt”. Third part The goal is to heal not only the body but also the soul (reference to the Glossa, he was sick since he was a sinner). Hence the order not to sin again, that is, to avoid relapsing, for this reason, after confession, the medicine of penance is given. Final appeal to confession, using first person plural: “Itaque bona gens omnes infirmi sumus, veniamus ergo ad piscinam ut mundemur per penitentiam, ut sanemur ab omnibus infirmitatibus et peccatis nostris et per consequens veniamus ad gloriam” (f. r3v).

Dynamic is the same of the previous sermon.  justice brings a sinner and accuses of two types of infidelity, for the lack of faith in God and to be ungreatful for the earhtly goods he receives by considering them more important than God and by misusing them (reference also to the poor). The sinner in tears addresses God, recalling that God prefers the conversion of a sinner instead of his death and proclaming the intention to convert. So, mercy states that the accusation of justice are true, yet recalls Jesus his incarnation and death for the sinners, asking to allow her to make him just by means of the words of the Gospel. The judge says that this arguments win on him and allows mercy to take care fo the sinners. Her exhortations focuses on two points, i.e. to dispose his home (i.e. the conscience) by means of humility and humble confidence in God.

Introduction  Using an analogy with Aristotelian natural and violent motions, it is shown how the human works, if done with free will, are more fruitful and more praiseworthy than those done out of necessity or obligation 39Z. In the same way, Christ's redemption was accomplished without constraint and by his will, with an increasing dedication from his childhood until martyrdom. 40A  Questio: whether soldiers who fight for the common good are to be considered virtuous. The answer is affirmative: those who fight for justice exercise the cardinal virtue of fortitude, as opposed to those who fight for revenge, who commit sin. Just as a painted man resembles, but is not, a man, likewise those who act virtuously only in a fictitious manner are not strong, nor do they exercise the virtue of fortitude. Such dissimulation manifests itself on three occasions: - Those who fight out of recklessness of danger because they are emboldened by previous victories or overconfident in their military skills. - Those who fight under the impulse of sadness or anger. - Those who fight to acquire temporal goods or dignities.    40B  Questio: whether spiritual people lack the virtue of fortitude, since they cannot bear arms or shed blood. The answer is negative, since clergymen fight a spiritual battle bearing spiritual weapons (tears, prayers) against the (carnal) traps of the devil: “Iustorum fortitudo est carnem vincere, propriis voluptatibus contraire, delectationem presentis vite extinguere”. First part Jesus went to Bethany and dined at the house of Simon the Leper together with Martha  and Lazarus of Bethania to refresh people's memory about the miracle of Lazarus' resurrection. 40C Participation in the communal table is a sign of love. As the episode of the Samaritan woman (John 4) manifests, enemies neither drink nor eat together. Likewise, Christians must not eat with Jews since they are enemies of Christ. Moreover, a banquet is more insidious than a conversation, since it is easier to deceive between meals, as happened to Herod in the episode of the beheading of John the Baptist. 40D Here the preacher introduces an exhortation to believe by faith and to accept preaching. “Ad hunc igitur sincerissimum amicum anime recipiendum ad pulsationem eius statim sine mora persona devota debet ancillas tres scilicet: Fidem mittere ut ianuam cordis aperiat. Spem substituere ut cenam et locum disponat. Caritatem dirigere ut fercula apponat”. The theme of the banquet symbolizes the reception of Christ in the soul, with the help of the three handmaidens: faith, hope, and charity. 1.1. About faith (40E). Without faith it is impossible to please God; indeed, the virtues of philosophers and the sacrifices of Jews and pagans are sterile without it and do not lead to eternal life: “Hec cum sola est fecunda filia Dei [i.e. fides] vivam prolem procreans, sine qua omnes alie virtutes steriles sunt et abortiva producunt”. The same possibility of procreating a child was made possible for Sarah and Abraham by the latter's faith in the promise of God (Genesis 15). 40F The sermon addresses two doubts: a) If faith precedes charity in the natural order; b) If faith is the virtue that leads to eternal life because it precedes charity. 40G The answers are formulated based on the concepts of formless faith and faith formed by charity (fides caritate formata). 1.2. 40H About hope. After Christ has been received as a guest, through faith and charity, the believer will firmly trust in his Word, and must therefore hope that what one does for Christ will be rewarded with the inestimable prize of eternal life. One would wash the feet of Christ [as Mary Magdalene in the pericope of the day] by realising how, by sinning he/she has driven the divine guest out from his dwelling; by repenting, one wets the feet of Christ with tears and, through the admonitions of the handmaid Hope, begins his/her own good works, clothing the needy and not shunning anyone from his table. Reference to Matthew 25.40: “Quicquid uni ex fratribus meis minimis fecistis mihi fecistis”. 40I No one should hope for or expect the eternal life except those who do good works, for hope consists in the certain expectation of future eternal beatitude by the grace of God and by the merits gained beforehand: who is not deserving, must receive nothing.  1.3. About charity [which has been indeed discussed together with faith]. Charity must handle the courses at Christ's banquet. They must be prepared with love so that they will have flavour: “Tolle caritatem et odium tenet”. The sermon  introduces a further subdivision: “Debet ergo Caritas Christo primo offerre: 1) Gressibilia per sedulitatem operacionis. 2) Aquatica per sinceritatem religionis. 3) Altilia per suavitatem contemplationis”. The first course will be the meat of the earthly animals, symbolising the Christian's work of obeying the Ten Commandments. Clear and pure wine must be added to this course, symbolising the intention to fulfil the divine precepts due to filial respect and not servile fear. Can one have access to eternal life without faith? Christ answers that anyone who wants to be saved must put the Catholic faith before any other (Athanasius). To the question whether then Abraham and Isaac, who kept the commandments, were condemned, the answer is negative, since they had faith infused in their spirit and believed beforehand in Christ’s coming.  The second course will be fish, symbolising the adversities in which the perfect people must 'swim', since “Deus solum illos quos amat castigat” (cf. Revelation 3.19). This course will be accompanied by red wine, the symbol of Christ's Passion. Can one enter the Kingdom of heaven without adversity? Christ answers that only through great tribulations one can gain access (cf. Acts of the Apostles 14).  The third course will be noble poultry meat [birds], as symbol of extraordinary achievements and of following the consilia of Christ [Evangelical counsels], not common to all people but only to the most perfect. This course will be accompanied by aromatic wine (claretum), symbol of joy. Second part The sermon reprises the biblical episode of Christ's supper with Lazarus and Magdalene. The theme of the separation of the soul from the body is presented, with a comparison between what Lazarus of Bethania experienced and what Christ would experience. 40K Discussion on the value of the anointing of Jesus by the Magdalene and the gifts sent by Jacob  to his brother Esau (Genesis 32): It is only through the 'hidden' works of piety and almsgiving towards the poor that we can atone for the sins that anger God against us. Thus, aware of her own guilt, the Magdalene appeased Jesus through anointing (40L). “De quibus operibus pietatis hodie proponitur unum de unctione. Debemus et nos Christum de receptis beneficiis spiritualiter inungere triplici nobili unguento scilicet: 1) Dolentis contritionis. 2) Gementis compassionis. 3) Ferventis devotionis”. 2.1. The ointment of sorrowful contrition is portrayed by depicting the preparation of the ointment using the vile herbs, symbols of sins born of evil intentions and collected in one's conscience. The ointment produced from this juice will be curative for mortal wounds and will cleanse the sinful soul and satisfy God in face of the offences committed. Exemplification through the episode in which Judith washed and anointed herself with myrrh. 40M Several questions are discussed, namely whether a confession without bitter repentance and without the intention not to sin again can be allowed; what is the relationship between the greatness of sin and the purity of contrition and, finally, (40N) whether the intensity of pain can be excessive in contrition. 2.2. The second ointment (40O) is to be prepared from bitter herbs in memory of the bitter Passion of Christ. These are to be gathered from the garden of the Church, where the weaknesses of poor Christians abound. The ointment is likened to that used by the Good Samaritan to heal wounds (Luke 10.34); theme of compassion for one's neighbour. 2.3. The third ointment (40P) of fervent devotion is produced from the noble and salutary plants that are the works of God's piety and especially the bitter and salvific death of Christ. It is represented as the ointment used by Mary Magdalene [the pericope of the day]. Third part  The invective of Judas against Mary Magdalene's actions is discussed (40Q) . He is moved by avarice although he claims to be interested in the poor. A warning is thus given about the danger of detractors of the righteous (detractio), who disguise their intentions under the guise of charity and piety. The concept of infidelity is analysed in three points: “Infedelitas autem ut in plurimum in tribus solet comitti, scilicet: 1) Fractione promissionis. 2) Deceptione commissionis. 3) Suppletione omissionis”. 3.1. Discussion on those who break their word, with some cautions to be taken against the treacherous. 40R As positive exemplum, the myth of Damon and Pythias exemplify the values of trust and friendship. 40S It is stated that falsity reigns everywhere, making every human action unsafe. Similar to a wolf are those who in times of trouble invoke God and the saints but, once freed from danger, forget their promises. Not keeping one’s word, particularly towards the deity, is exemplified through the myth of Hercules and Laomedon, narrated by Ovid 40T. Questio on which is the greater obligation between an oath and a vow. 3.2. The second type of infidelity manifests itself whenever one performs a duty (commissio). Rare are the faithful servants who spend faithfully and without personal profit the master’s goods (cf. Luke 12). Various are the types of unfaithful servants and administrators: - those who rob their master; - guardians and curators who disperse the assets of pupils and, similarly, procurators of churches and monasteries, tax officials, etc. Two virtuous exampla of administrators are presented: the consul Lucius Valerius (Agostine, De Civitate Dei) and Joseph (patriarch) (Genesis 41); - the fraudulent. Exemplum (Augustine in De Trinitate) of the mime who identifies the desire to buy cheaply and sell dearly as what accomunate all his spectators: “Vile vultis emere et care vendere” (40Y). Questio: whether it is possible to resell at an increased price what one has bought. Distinction between the sale of objects that required additional work and speculation; those who speculate are liked to the merchants driven out of the temple by Jesus. 3. The third infidelity (40Z) consists in deprivation, especially regarding restitution of fraudulent gains, not returned goods, or partial restitutions. Questio: whether one who has been damaged in the body should be compensated. Distinction between irreparable and curable damage (with references to the lex talionis). 41A Questio: Whether one should be rewarded if one is damaged in the goods of the soul (inclining to sin). 41B Discussion of three modes of defamation, according to Duns Scotus.

After a brief praise of faith, the sermon discuss other four stars, i.e. rasons of the superiority of Christian faith (see sermon 40, stars 5-8). Particularly developed the sixth star, which concerns the witnesses of the faith (it list 17 witnesses). Seventh star concerncs the passion of the martyrs: after an introduction, it presents at length the story of saint Sebastian, using Vincent of Beauvais's Speculum historiale as source(f. y2r-y3r) Eighth star deals with the persecutions (list of 12 in earlier time of the Church), with the exemplum of saint Beatrix

Introduction Parallel between illness and sin: one has to remember the sins and present them now to the physician of the soul, without waiting the final judgment when they will be recalled in front of everyone. “Debemus ergo stimulo peccatorum in coscientia cum centurionem Christum invocare” (note the use of plural person). The servant ill at home is the soul wounded by sins in the body that is unable to move, i.e. to perform good works [1U]. - Three questiones “Queritur utrum aliquid peccatum mortale sit ita grave quod per dei misericordiam non possit deleri” [1X]. All type of mortal sin can be forgiven by the divine mercy in this life. It follows the interpretation of the biblical passage on the sin against the Holy Spirit.
“Queritur secundo an sit aliquid peccatum ita leve quod absque dei misericordia possit removeri” [1Y]. Every sin is against God, so even the allegedly lesser sin cannot be forgiven without divine mercy, i.e. it needs the previous intervention of grace, which provokes contrition in conscience: “offensa non remittitur nisi per gratiam que causat benignitatem contritionis in coscientia”. “[Queritur] tertio an unum peccatum mortale sine alio per dei gratiam possit removeri” [1Z]. No mortal sin can be forgiven if other equal sin remains, since the divine grace is incompatible with it. The confession of sins needs to be complete. - Divisio (see above) - First part  First “circa literam” (postil to the pericope) and then moraliter: the servant becomes the soul of a friend in Purgatory (“designari potest amicus defunctus cuiuslibet fidelis viventis [...] quod ut miser in purgatorio detinetur et torquetur”; 2A). In particularly, one must suffrage for the souls of his parents for three reasons: Familiaritatis et caritatis, quia puer sive servus; Debilitatis, quia iacet paraliticus; Penalitatis, quia male torquatur. 1.1 Natural exempla: storks take care of their old parents, covering them with their fathers and feeding them; other birds protect those hit by the sun, with a ¬a fortiori reasoning, “quantomagis homines” need to provide for the relatives and friends in Purgatory with prayer and almsgiving [2B]. Note the use of the first-person plural, inclusive and parenetic. Four types of suffrages: the offer of priests, the prayer of saints, the alms of friends, the fasting of relatives. The power of the mass for the deaths is underlined, referring an exemplum by Gregory the Great: “volens igitur parentes et amicos celeriter a vinculis purgatori liberari faciat pro eis missas celebrari” [2C]. Shorter on almsgiving [2E]. 1.2 Weakness of the souls in Purgatory, since they cannot gain merit and help themselves. Within the mystical body of the Church, one can benefit another. 1.3 Are the pain in purgatory superiors to those on earth? Yes. -  Second part Centurion’s humility, and the goods that derive from it: patris [celestis] furorem placare hominem a dyabolo liberare donum gratie abundanter procreare 2.1. Humility is effective against divine wrath, as a plant able to bow resists to the strongest winds. Fable of the oak and the reed by Aesop: “Propter quod fabulose dicitur [...] inter quercum et arundinem”. Oak is rigid and strong, it does not flex (no humility), is broken by the wind and asks the reed how it survived. In the same way happens in front of the divine wrath one has to humiliate itself opposing no resistance; exemplum of Socrates and the tyrant [2I]. 2.2. The devil has no power on humble people: they are like small fishes that escape from his net [2K]. Reference to the example (figura) of Hezekiah discussed by the epistle of the day. 2.3. Divine grace is like water, which flow towards and fill in the lower places. Example is the humility of the Virgin Mary that became “full of grace”. In the same way, Abraham and the centurion. - Third part Firm faith is the radix, the foundation of every good (“firma fides vel credulitas est fundamentum omnins boni”), since it is said: Iustus ex fide vivit (Galatians 3:11). From faith: Peccatorum remissionem Demoniorum confusionem Optatorum consecutionem 3.1. From faith the remission of sins. Different ways to believe: credere deo, credere deum, credere in deum (i.e. “credendo in eum tendere cum amore”; 2L). 3.2. Faith chases devils away. Reference to “Papias in exphositione super Iuvenalem” (Juvenalis): the shield given to Achilles descends from the sky, which symbolizes Christ who descends from heaven to preach the faith, identified with the shield [2N]. 3.3. How faith allows to reach the desired goals is demonstrated by an exemplum about Alexander the Great: “narrat magister in hystoriis quod cum Alexander magnus venisset ad montem Caspios...”

Introduction Craftsmanship (ars) fixes the defects of nature (candle, stairway, ship...). There are three periods in history: ante legem, sub legem, tempus gratie. The law is like a craftsmanship (ars) that corrects the defects of [postlapsarian] nature and a figure of grace. References to the thema: Christ comes in the latest phase of history and the ship connects first with the Virgin Mary (allegory) and then with penance (moral interpretation): “vel navis designat penitentiam que nos de periculis mundi in sero huius temporis potest deducere ad portum salutis” (3K). - Two quaestiones (quaestio), connected with the two interpretations. Access to divine mercy. Christ is the source, yet the Virgin Mary is “quasi singularem imperatircem”. On the cross, Christ entrusted John to his mother, she is the only one who kept the faith, so to her he entrusted the Church (i.e. the ship): “ideo nunc habeas curam de ea cum filio quem tibi committo, ut navis ecclesie tua misericordia gubernetur” (3L). The divine mercy is received in the Church, through the Virgin. Is penance in extremis salvific? Penance needs to be true, that in extremis is risky since free will and deliberate conscience can be absent: “debet esse voluntaria et propter deum”, while there is the risk that it is motivated only by fear of eternal pain (“propter timorem pene”). It is also difficult to change nature (as an Ethiopian or a leopard do not change colour...). Yet, true penance is always salvific, also at the last moment (exemplum of Manasseh, 2 Chronicles 33). During this life, nobody should despair – but for this reason, no one has to postpone repentance. - Divisio  - First part  Necessity to watch (symbolized by the disciples working during the night on the boat) to protect oneself from the persecutor, i.e. the devil. Four vigils during the night symbolize different types of good works connected with different symbolic birds: first, the works of contrition and penance - brief discussion on confession, with the exemplum of the peacock; second, works of sanctification (comparison with the sparrow); third, works of compassion and mercy (associated with the crane); works of devotion (Ego dormio et cor meum vigilat; Ct 5), is the contemplation, exemplified by the nightingale (philomena). - Second part Importance of the presence of Christ, pilot (gubernator) of ship that has to cross the dangerous sea of this world. In the Gospel, he invites to trust him: Confidite, ego sum, nolite timere”. Three types of people need to trust him. incipientes quos informat ne pereant proficientes quis confortat ut compleant perfecti quos conservat ut permaneant [3S] 2.1. The beginners are those who begins the penance by putting the boat on the sea. Yet, as soon as one wants to make penitence, he is assaulted by pirates, symbol of pleasure (“obviat pyrata infernalis vento voluptatis”): depending on his character, they cause bad thoughts, stop him, capture him (3S). Long exemplum of Ulysses and Circe, referring to Boethius. In the moral interpretation, the transformation in beasts is connected with social sins, while Ulysses symbolizes the person who wins through the power of reason and by smelling the flower given to him by the queen of Troy - i.e. Christ which is given to a person by the Virgin Mary - and begins to do penance (3T). 2.2. Those half way are in the middle of the ocean and can be affected by sloth, lose the initial energy and relax too much, thinking that is natural to eat, drink, sleep, and make themselves comfortable – i.e. a relaxation in the ascetic effort. Sloth and laziness are the wind against, which is sent by the devil. Reference to the fable of the sirens mentioned by poets (“de quo in fabulis poetarum recitatur..”; 3V]), first in general, and then in connection with Ulysses “ut recitat Alexander in cincillario poesis” (?). Interpretation: syrens (the devil) want to move someone away from the commitment to navigation; Ulysses closing the ears of his fellows means to control the five senses; the mast of the ship is the Cross (3X). 2.3. The perfect people must be careful, since the perils increase getting close to the port, particularly the storms. Particularly dangerous is the spiritual pride and the poison of vainglory as well as to trust in oneself and in its merits (merit), for instance by recalling the good works done, while instead one has to trust only in Christ. The nautical imagery is prolonged with the story of the sea monster that becomes like a island, on which the sailors land, tying their ship to it and when they kindle a fire to cook, the monster awakes and sinks dragging them with itself. The monster symbolizes the world, due to its instability (instabilitas) and its being covered in mud by sins; the perfecti sometime stop to worry about the world, trust to much in themselves, and are suddenly overwhelmed by it (3Y). - Third part Miracles of Christ and his curative nature (he is compared with plants such as the pomegranate and with gems). In the Gospel, the people is cured by touching his garment. He has a triple garment (symbolism of clothes): 3.1. Purplish (purpurea), symbolo of the blood of his Passion - several biblical references – which can be touched by means of meditation. 3.2. Golden, i.e. the splendour of his virtues, which can be touched through imitation (imitatio). 3.3. The third garment of Christ was the womb of the Virgin Mary, which is ‘multicolour’: “istud vestimentum est stragulatum, vulgariter: gestryffelt” [note the vernacular expression]. Biblical reference: “Stragulatam vestem fecit sibi; bissus et purpura indumentum eius” (Proverbs 31:22). This leads to a Marian ending of the sermon, where each colour of the womb is connected with a virtue: plauenus = patience (which needs to be lined with joy: “istud vestimentum nihil valet nisi infuteratum, illa fuderatura est letitia ut leta sit patientia”; 3Z); candid = virginity; purplish = love (caritas)

Introduction  The preacher recalls how faith has three basic qualities, two of them explored in the previous sermons (necessity and truth), now it is time to turn to the last one: its integrity and unity, which has three characteristics (see divisio). - The sermon annunces that the first two are analysed here, while the last one will be analysed in the following sermon.

Introduction (also to the sermon collection and first three sermons) Line of preachers: Christ, the apostles, the current preachers Preaching to disseminate and grow the faith, since the absence of faith (infidelitas) is the origin (origo) of all the evil of the world, since those who don’t believe in the punishment of wrong actions do not restrain themselves. The true faith (vera fides) is instead the foundation (fundamentum) all the good. Hence, it will be the key topic of all the sermon collection: «Idcirco de ipsa vera fide tractaturus continue» (f. b1r) Program of the first three sermons: preaching; sermon; fruits of listening. Three causes of the faith: revelation (superior), miracles/proclamation (exterior); mental adhesion (internal). Yet, its origin is in God, so ifaith is for grace, not for merits.  - Division (see above) -  Corpus of sermon 1) The mission (missio) necessary to preach (reference to Romans 10.15). Ecclesiastical hierarchy, different levels: the pope, the bishop, the prelates – limits for the lay people, and the duty of the priests (curati). Friars preach thanks to privileges (ex privilegio). Heretics instead usurp this office: they claim to have a direct and invisible mission given directly from God, yet, to be true it should be accompanied by miracles (see exempla at the end) or testimony of the Scripture, such as for Moses and John the Baptist.  - 2) Preaching as laborious task (laboriosa actio), since it is universal, as attested by four sources: Scripture; rational judgment (censura); risk of loss; future rewards. 2.1. A series of predictable biblical quotations. 2.2. Three reasons: a) ratio diletionis, i.e. the love of the neighbours, since preaching is a help for eternal salvation; b) ratio electionis, since preaching is the best task in the Church («predicatio in ecclesia militante est melior aliis virtuosis operibius»; f. b2v) so it is superior to confess sinners and to baptize (cf. Paul, quoting from Thomas Aquinas) also because the common good is superior to the personal good; c) ratio donationis, the few who has the gift of wisdom and the ability to speak (diserta locutio) cannot dismiss it for laziness or fear, according to the command: «gratis accepitis, gratis date». 2.3. Risk of eternal loss: if you don’t help/instruct those who need it, you are a ‘murderer’ («et talis homicida appellandus»), as one who does not feed those who are starving. Reference to the parable of talents (Matthew 25:14-30). 2.4. Future reward, since it is a holy negotium and a fruitful lucrum to contribute to save the souls for who Christ shed his blood – the example should be the apostles and martyrs who exposed themselves to death for this mission. Direct address to the preachers: “O vos predicatores divini verbi [...] vos certe estis lux mundi, vos estis cultores vinee dei altissimi, vos estis duces gregis dominicis, vos estis expurgatores et terrores demonum, vos estis causa salutis animarum...” – and admonitions to the negligent preachers. It serves also as a recap of what just said. - 3) Fruitful, since preaching is public teaching («Dicens: Predicate, hoc est publice docete»; f. b3v). Proverbs 30.29-30: "tria sunt qui bene gradiunt..". Lion (Christ), rooster (apostles), ram (prelates).    3.1. Follow the words/example of Christ, who preached wiselly, fervently, and patiently (sapienter; ferventer; patienter). He waited until he was thirty, surely without being lazy before that (so, probability he worked as carpenter...). So a preacher should not be hasty to teach, but prepare himself carefully. Yet, preacher should NOT imitate Christ in his harsh critics, when he announced the explusion of someone from salvation: «non omnia Chirsti sacra sunt imitanda [...] non debet publice aliquem in sermone reprehendere» (f. b4r).  3.2. Apostles did like the rooster, which first hits its wings before crying (topos). Interesting reference to the presence of the weathercock on the top of towers: «Et tales (?) quam chari deo et ecclesie sacre sint ostenditur ex hoc quod supra pinaculum figura galli frequenter reponitur aperto ore se contra ventum contrarium volvendo, ut ex hoc innuat quod preco veritatis contra populi vicia clamare sit paratus» (f. b4r) 3.3. Examples of the Church of the origins. The miracles listed by Matthew 28 now happen on a spiritual level, in the fight against evil. So, although invisible, these miracles are even greater: «Que nimirum miracula tanto maiora sunt quanto spiritualia, tanto maiora quanto per hec non corpora sed anime suscitantur» (f. b4v). New vivid address to the preachers: «O devoti predicatores et spirituales canes [...] per vos dilatatur catholica fides, per vos donantur virtutes omnes, per vos diriguntur ad salutem homines. Felix terra et beata regna civitates et castella ubi resonant verba dei, ubi seritur vestra doctrina. Et econtrario, meledictum illud regnum...». Also this time, it serves also as a recap, mentioning again the three symbolic animals. -  One has to be also incited by the examples of holy preachers. Three detailed exempla. Saint Dunstan of Canterbury (d. 988), «in sua legenda», who postponed his ‘ascension’ to heaven: when a host of angels invited him he said that first he had to preach, since it was the vigil of the Ascension and many people came to hear his sermon: «Hodie est solemnissimum dies et incumbit mihi pane verbi dei plebem reficere et ostendere illis quomodo ad hoc gaudium possunt pervenire, propter quod multi convenerunt, nec debeo eos decipere, ideo venire non possum» (f. b4v). He preached then three times during the same liturgy, before he died.  Saint Equitius (d. 570), as referred by Gregory the Great in his Dialogues. This is an interesting case, which connects with the first point of the sermon. The story is about a preacher without ‘canonical mission’ and for this reason accused to usurp the ministry; yet, he had a miraculous mission directly from God and, when he was accused by his adversaries (the prelates of Rome), another miracle and the vision had by the pope will confirm it. Negative example of the damned cancellarius of Paris, who had a great fame as preacher so much so that when he preached all the Dominican and Franciscan friars stopped from their work and went to hear him. The bishop, who appreciated him, when visiting him before his death, commands the cancellarius to appear him after 13 days to certify about his destiny (which is supposed to be of glory). Yet, with great surprise, when this request is fulfilled, it turned out that this great preacher had been condemned to hell, since he sought worldly honours and pleasures, acting as if the wisdom came from himself and not from God. Additionally, when he appeared after 13 days from death, he thought a long time had passed and that it was already the doomsday, “quia sicut nix cadit de celo, ita intrant anime ad infernum” (f. b. 5v).

Introduction Peter received this name after his confession of faith in Christ, which made him the foundation of the Church. The Church will not be wrong on faith and moral teaching necessary for salvation, yet it can be wrong on other things: "In aliis autem non pertinentibus ad fidem et falli et errare potet" (f. k4v). Three types of ecclesia: 1) the ecclesia malignantium (Psalm 1); 2) the militant Church, i.e. catholic, "non sicut latibula hereticorum"; 3) the triumphant Church. The sermon will deal with the second one. Division - First part The unity of the Church is proved in five ways: auctoritates; rationes; similitudines; revelationes; confutationes. The main emphasis is on the key concept that there is no salvation outside the Church (extra ecclesia nulla salus). Talking of the rationes, to explain the principle of non-contradiction, the sermon compares the different positions among religions (Jews and Islam - or rather: mahumetici and saracini), which cannot be both true. Only one is the true faith. And it points out that it is normal to persecute the religious dissent more than normal crime: “immo plus persequitur dissentientes quam fures et latrones” (f. k5v). As main simile, the sermon refers to the mystical body, with references to key passages of the apostle Paul. Interesting annotation on the fact that the body of the Church is in three places (world, purgatory, heaven), connecting them with the division of the host in three parts during the mass: the part put in the chalice symbolizes the soul already inebriated in heaven: “Sic christi corpus seu ecclesia est in triplici loco, scilicet in hoc mundo, in purgaotrio, et in celo. Ad quod significandum sacerdos in missa dividit corpus chirsti in tres partes. Per illam enim quam mittit in calice significat eos qui sunt in celo inebriati ab ubertate domus dei” (f. k5v). As revelation, the sermon briefly refers to an episode of the legend of saint Cecilia. - Key subsection With a new subdivision, the confutationes form the real body of the sermon, occupying half of the text. The confutation of mistakes is evidently crucial for this preacher. “Nam contra unitatem ecclesie sancte tres errores insurgunt: primus error est naturalium philosoforum; secundus est superborum et malorum christianorum; tertius est fere omnium paganorum” (f. k6r) Particularly developed is the confutation of the position of natural philosophers on the divine mercy that would save people in any religion/confession: “probare contendunt quod deus omnes homines ex sua bonitate salvat existentes in diversis ritibus et sectis”. The rebuttal insists on the necessary balance in God between mercy and justice. The third mistake contrasted is that not only of pagans but also of the most simple Christians, who are puzzled by the fact that God would save only those in one faith and condemn all the other nations: “Tertius error contra contra ecclesie sacre unitatem fere omnium paganorum et etiam simplicium christianorum dicitur error admirationis dicentium: ‘O quammirum esset si deus solummodo sub una fide existentes salvaret alias omnes nationes dannaret’” (f. k7r). The reply is based on the Gospel passages on the few who are saved (“multi sunt vocati, puaci vero electi”; Matthew 22:14) and the narrow and difficult road to the eternal life (Matthew 7:14) and that the people outside the Church have no excuses and one will get according to his/her merit. The final observation that half of the world is occupied by infidels introduces a long digression on the other half, occupied by ten groups (nationes) of Christians, yet only nominally: “Nam fere media hominum pars est infidelis. Sub nomine autem christiani quasi alia media pars est qua dividitur in decem nationes, scilicet Latinos, Grecos, Indios, Iacobitas, Nestorianos, Maronitas, Armenos, Georgianos, Surianos, Mozarabes” (f. k7rv). It follows a sort of geopolitics of faith, with a brief description of each groups, noting some characteristics of them – and generally condemning the non-Latin Christians all as heretics. Saying, for instance, that the Greeks are only nominally Christians, now under the political control of Turks - list of their three key theological errors: procession of the Holy Spirit; refuse of church of Rome as chief; purgatory. The Indians are those most numerous, and somehow favourably described (mentioning the practice of carrying two crosses in front of them when they go into battle). About the Jacobites, it is mentioned their practice of the circumcision and the impression of the sign of the cross on their front and body (“qui circunciduntur et baptizantur, cum ferro ignito caracterem crucis imprimunt in fronte et aliis partibus corporis ut in pectore vel brachiis"). After mentioning the Maronites (who are placed in Libya) and the Armenians (on the latter, notations on the singing of liturgy in their own language and , about the Georgians it is said that they are a strong people, in which also women are fighters (“et eorum femine utuntur armis sicut viri” – reference to Amazons?). The Syrians have the same positions of the Greeks against Latins. On the Mozarabs interesting notations on their liturgy: “Decima natio Mozarabes dicuntur quia modos christianorum de Arabia tenentur in multis et utuntur lingua latina in officiis divinis et obediunt ecclesie Rhomane, sed in multis discrepant, quia habent horas valde prolixas et faciunt tot horas divini officii quot sunt hore naturales diei cum hymnis et psalmis; et [est?] natio valde devota: in matrimonio non coniungunt nisi nationi sue gentis, inter quos femina amisso marito primo nunquam coniungit alteri” (f. k7v). While the description of the different nations of Christians reveals different degrees of sympathy, the final evaluation is extremely harsh: “Et isti omnes similiter cum infidelibus damnantur”. Taking the cue from the description of the different type of Christians, the sermon introduces a digression on their presence at the Holy Sepulchre in Jerusalem, where – a part the Observant Franciscans who have the proper custodia of the Sepulchre – there are eight type of heretics in a sort of Babylon of languages (“sunt octo diversa genera hereticorum diversas linguas habentium adeo quod nullus intelligit alium”). The section ends with a sorrowful address to the Church: “O igitur sancta ecclesia unica sponsa Christi! O Sancti Spiritus congregatio gratiosa/ [...] O quam multi sunt in te solo nomine et extra te ipsa re [...] Ergo hi ibunt in infernum, ubi nullus ordo est sed sempiternus horror inhabitat ubi cruciabuntur in secula seculorum” (f. k8r). - Second part The power of the Church (potestas) is connected with the image of the keys, which rapidly becomes a discourse on the potestas ordinis of the priesthood, since priests have the following powers: to forgive sin; to change the pains (from those of purgatory to satisfaction); to consecrate the Eucharist; excommunication; holy orders; indulgence (this only the pope) – which however require to be ready to receive it. This section ends again with an address to the Church and a treat agains sinners: “O potestas ecclesie spiritualis quam magna es...” (f. k8r)

Introduction Echoing the prophet (thema), the issue is why God allows a people so evil and unfaithful like the Turks to prosper and oppress the Christians: “Ex quo gentem infidelem, impiam et prevaricatricem thurcorum permittit prosperari et christianum populum opprimere?” (f. r5r). Several quotations from Job and Jeremiah. The duration of this oppression surprises the people, who don’t understand its causes; it causes also grumbling about God’s injustice. “Quare licet thurci impii conculcaverunt tuos fideles, devorant, lacerant, et tandiu affligunt? Sunt iam fere anni 870 ab initio secte usque nunc, nec tamen apparet signum consumationis ipsius, de quo nedum multi mirantur tante durationis causam non invenientes, verumetiam plerique murmurant de dei providentia et quissima iusticia” (f. r5r). It's not clear to what the 870 years exactely refer (if it is the Egira, it would refer to 1492 (it would be puzzling); yet later in the sermon, the origin of the Turks is indicated as 666, so it cannot be a reference to it).    Divisio (see above) 

1. Persecution is just since it is a punishment: “Ista christianorum atrox persecutio mahumetica iuste nobis est inflicta propter nostram punitiuonem, quod probemus tripliciter” (f. r5r); the evidences are: a) prophecies, b) reasons, c) revelations. 1.1. Prophecies. In the Bible the prophets announced the persecution of the synagogue – ad fortiori, there are prophecies of the persecutions of the Church. The first and key reference (here and below) is the Pseudo-Methodius. There is first a long series of quotations, which contain vivid and dramatic description of the Muslim violence on Christians. The quotations already contain two key concepts: this is a punishment (castigatio) for the way Christians sinned against the divine law; the persecution will reveal the true faithful (fideles). Attention to geographic description, a sort of geopolitics of history (as in other sermons); see f. r5v.  The cause was a triple separation: from Christ, heresy; from the apostolic seat, disobedience; from Roman empire, rebellion (the reference here is to the Greeks). Interesting reference to the discourse of the Venice orator, Bernardo Giustiniani in front of the pope, as a way to chart (again) the Turkish expansion (in which, stand out the lost of two empires, those of Constantinople  and Trebizond). Cyril’s letter [?], interpreted by Joachim of Fiore’s commentary to the Lamentations: the buck that eats the flash of the sheep symbolizes Muhammad that eats alive the Christians (the flash of Christ, the sheep) who join his sect (secta): “et dentibus suis carnis crudas agnorum dilacerabit, quia parvuli et adulti utriusque sexus relicta fide Chirsti sectam Mahumeti assument” (f. r6r). Reference also to the prophecies of Hildegard of Bingen (with the date 1143) and of Birgitta of Sweden. 1.2. Reasons: justice and sins. With a pessimistic note: while at the time of the martyrs the persecution strengthened the faith, now it decreases it: “In presenti autem afflictione fides non tantum augmentatur, quantum diminuitur, ac maxima blasphemia deo et sanctis eius infertur” (f. b6v). The persecution is due to the crimes of the Christians, mainly three major sins (crimina): “Unde causam huiuscemodi persecutionis ex scripturis inveniemus tria horrenda crimina in ecclesia dei multiplicata sunt”: sodomy (peccatum contra naturam), with references to Letter to Romans and to previous castigations of sodomites: the deluge, the destruction of Sodom, and their death during Christmas night (source Jerome: “et ut dicit Hieronimus: in nocte nativitatis, anteque Christus nasceretur, in hoc peccato laborantes sunt extincti”; f. r7r); ignoble taking of the holy communion, which is labeled as “crimen maximum”, with reference to Thomas Aquinas, since it is “as if one kills Christ”; disobedience, in particular applied to schismatics. 1.3. Sure revelations. Interpretation of Apocalypse 16, the seven bowels (phialae) full of the wrath of God, which represents seven persecutions to the Church. The fifth are the Turks, since the throne of the beast is Constantinople – with a reference to “quodam tractatu disputato in capitulo generali fratrum predicatorum” (f. r7r). The sermon mentions also the vision of a Carthusian in the convent of Raromot (!) in Carniola: in an ecstasy he was brought in front of tribunal of Christ, who asks him why the Church prays so much while instead it has abandoned him. At the announcement of the tribulations that will soon hit the Church, the monk asks two things, which remains without reply: whether also Rome will be conquered by the Turks, and if the faithful will succumb in the spiritual battle: “Demum post modicum resumptis viribus frater de duobus petiit informari a Christo, scilicet: An Rhomana civitas esset a Thurcis capienda; et an in futuro bello, quod in spiritu cognoverat committendum, ipsi fideles succumberentur. Ad que respondit Christus quod non expediret hoc ipsum scire” (f. r7v) Invective against vices, as a way to mention again the main sins.
2. The end of the Turks’ persecution is close [yet, not so close after all] and the sermon deals with two aspects: why it was so long; when it will end. 2.1. The domination was so long due to two reasons: first, as the Postilla of Peter of Burgos points out, they are not idolaters as previous persecutors, so God is less pressured to intervene. It started in the year 666 (symbolism of Revelations), yet “in ista secta mahumetica pessima est infidelitas sine idolatria”; second, they do not directly only to apostate the faith: “nec directe cogunt ad apostatandum a fide” – they just ask to pay a fee, and to pay it does not diminish the dignity of the Church: “Unde vivere abicere et sub iugo servitutis non minuit veritatem ecclesiastice dignitatis” (f. r8r) [a sort of realistic position]; third, they do not recognice the divinity of Christ, yet they appreciate his human qualities – so again God is less compelled to intervene.
   2.2. When will it end? Ample quotation of the Pseudo-Methodius, from which it is derived the number of 56 years, yet without being sure where their start has to be put: “Nescimus tamen unde debent incipi, si a captione Costantinopolitane vel a dominio perfecto grecie” – counting from the fall of Constantinople it would be until 1509, yet it is mentioned – as other possible starting point – the Turkish conquest of Albania (i.e. 1478). Reference to an Islamic prophecy of their own defeat, mentioned by Scotus saying that it was found in a Muslim book in Damietta, which prophesizes that a Christian king will conquer and destroy Mecca and disperse the bons of Muhammad - this will fulfil the promise of the announced of the Gospel in all the word (Matthew 28) and will be end history [cfr. link with the prophecy of the last emperor]. The sermon mentions also the revelations of Hildegard of Bingen, Brigitta of Sweden  and Catherine of Siena who praised preaching to convert the people. Further reference is to Nicholas of Lyra, who refers to the Liber Iudicum ordinariorum a Jewish book of prophesy, connected with the announcement of the raising son of the widow of Zarephath, which states that the world will last 6000 years: 2000 under vanity, 2000 under law, 2000 under the Messiah. Since the period under the Messiah is of 2000 years, and during it the Gospel will be announced to everyone, the end of the Muslim domination should be close [yet, it remains quite an ample margin!]. How it will happen? Again a reference to Pseudo-Methodius: when all seems lost, it will rise “rex christianorum et romanorum”... 3.  There are two reasons why their domination cannot last [sic!]: Muslim usurped the power, conquering it only by means of their weapons; their origin is mean – this is true for Muhammad but even more for the Turks - here there is a long insertion on their history, taken from the Chronicon by Antoninus of Florence – remote link with the history of Troy, their entrance in Persia as people of herders, gradual affirmation, arriving until the conquest of Constantinople in 1453 under Muhammed II.
   Final invocation to God, asking his intervention soon – with a last mention of the prophecy of Pseudo-Methodius about the role of the king of Huns, i.e. now Hungary.

Introduction Definition of the constitutive elements of maleficium, namely: bad intention (malitia); lack of faith (infidelitas, since the devil cannot act where there is faith); devil's versura, i.e. its chasing people. Connection of maleficia with superstitio and its definition. First part 13 types of superstitions: divination; aeromantia (clouds); geomantia; necromancy; phitomantia ; carminantia (spell; charm); matemantia (stars; constellations); somnimantia (dreams); chiromancy; pyromantia (melting lead or wax); hydromantia (water); scriptimantia (written charm); sortimantia (divination using sortes). Second part
Divine punishment, canonical punishment, civic punishment (short discussion). Discussion about how the devils can predict the future, with a long final exemplum from the life saitn Pontius of Cimella.

Introduction  Primacy of faith  (based on listening - link with previous sermon): "In precedenti sermone declaravimus verbi divini utilitatem et efficaciam, per quod verniunt homines ad fidem salutiferam; prout clare declarat Apostolus Rhomaorum X dicens: Fides ex auditu; auditus autem per verbum Christi. Nunc (divina favente gratia) delcaremus eiusdem fidei virtuositatem". Reference to Bonaventure to assert its necessity as basis for any other virtue - in particular, hope and love (cardinal virtues), since: "sine fide non est cognitio summi et veri boni; sine cognitione autem summi boni non potest esse expectatio et dilectio. Cognitio enim preambula est et dirigit affectum ad expectandum et desiderandum" (f. c6v) Faith is necessary also to have a correct intention, since only what is done for the glory of God is good: "Sine vero recta intentione nullus actus virtutis recte incedit" (f. c7r) Reference also to Hebrews 11:6: Sine fide impossibile est placere dei, which links with the thema - Divisio

Introduction  Link with previous sermon on faith and virtues. Baptism is salvific only if there is faith. Division First part Three types of faith. The fides formata  needs grace and bears good works, that is expresses itself in love (caritas). Summary of this concept and final exhortation to the soul to consider this precious gift, obtained by the blood of Christ, with reference to the spiritual marriage and the divine adoption that dignify the soul: "Unde anima nostra est terra in qua est germem, id est fides informis, qua infusa pluvia gratie eam facit fructificare operibus bonis, vel sicut lux veniens in domum tenebrosa diversis coloribus depictam colores venustat. Sic ipsa dei gratia animam fide informi et virtutibus adquisitis plenam honestat et vivificat. O igitur ainima Christi precioso sanguine redempta. O mens humana deo per fidem desponsata, o denique virtutibus insignita: considera ipsam divinam charitatem que te cupit salvare. Considera demum divinum donum quod tibi largitur. Item attende tua dignitatem, quia per illud donum effectus es filius dei altissimi et coheres angelorum et collega celestium civium. Agite itaque dignes gratiarum actiones divine nature" (f. d4r) Second part  The salvific true faith is expressed in three actions: "Primam, quia divinam veritatem firmiter credit" (believe in God); "Secundam quia credendo in deum fideliter tendit"; "Tertia quia se fides operibus veram ostendit" (ture faith manifexts itself in good works).(f. d4r) - in the final part of this section, before the final exempla , the sermon underlines the need of love (caritas) as forma of the faith, since without it faith is death like a body without soul, like a piece of coak without fire (f. d5r).

Introduction Everything that has been preached and written in these sermons serves to form a faith in Christ informed by love (caritas): “Hoc omnia que in his sermonibus predicata et scripta sunt, ideo dictar scripta sunt ut credatis fide charitate formata quod Isesus est filius dei”. It follows a summary of the main topics of the sermon cycle.
Division

 First part: The key topics of preaching implicitly echoes Regula bullata 9, saying that there are four themes: vices, virtues, pain, glory (f. O6r).