Introduction As Aristotle says, wonder is the beginning of philosophy («Quia homines propter admirari inceperunt philosophari»; 5T), the same happens to the Jews during the exodus in front of the manna and to the citizens of Jerusalem at the arrival of Jesus (cfr. thema). Which is the most astonishing visible thing done by God? Three possible answers: creation; mercy towards sinners, which let them live and repent in this world; incarnation. The latter is clearly the answer chosen by the sermon and it is developed by quoting and commenting upon the first verses of Dante’s prayer to the Virgin Mary (Commedia, Paradiso, 33,1-9 – in Latin) [Dante is not mentioned but presented as «quidam sapiens» and «poeta» - poets]. The admired contemplation of the prodigy of the incarnation must move to love God so to reply to the question of the thema with the profession of faith. Division [Its introduction concerns only the second of the three parts] First part In the entrance to Jerusalem, Jesus is revealed as saviour of the humanity (connection with the singing of the Hosanna). Direct prayer directed towards Jesus, who is acknowledged as: «potens es ad liberandum promptus es ad adiuvandum clemens es ad indulgendum» (6A). 1.1. Doctrine of the redemption («solus Iesus»), according to Anselm (Cur deus homo). It is introduced the story of Codrus, king of Athens, which is interpreted as an allegory of Christ’s voluntary incarnation and sacrifice for the salvation of the militant Church. [All the section depends on Robert Holcot]  1.2. The affirmation that Christ was ready to help the humanity prompts the explanation of why the incarnation did not occur earlier. 1.3. Christ’s mercy asks to discuss whether God wants to save everybody and what does it mean exactly. The sermon relies on Nicholas of Lyra triple explanation of 1 Timothy 2.3 and argues for a balance between mercy and justice. This leads to the quaestio whether the damned are more then the saved. The reply is built again on Augustine and Anselm - with the addition of Franciscan theologians, namely François de Meyronnes and Bonaventure. Interesting the remark on the salvation of non-Christian, which is imagined through the grace  of a sudden and complete repentance at the moment of their death  («Volunt etiam multi doctores quod deus multis gentilibus virtutes excellentibus hanc faciat gratiam ut unum gemitum emittant et malorum actuum recognitionem et quod sic eorum extremam penitentiam acceptet»; 6F). Yet, it remains that the damned are more than the saved. Second part The expulsion of the merchants and money changers from the temple, highlight that opposite things cannot coexist. The scene is symbol of the expulsion of the «nogotiatores de ecclesia». The discourse turns to the actual merchants and their sins, which open with a quite radical opening sentence («Mercator nunquam potet placere deo»), since they are usually fraudulent in in their work, particularly in three ways: «Species diversas comiscendo Pondera et mensura variando. Defectus et rerum fracturas celando» (6H). The sermon presents a series of situations and frauds common at the marketplace (including also frauds committed by buyers). Noteworthy: a positive reference to alchemy; description of adulterations of wine, with terminology given in German [macaronic / vernacular]; Beda’s description of a vision of saint Fursey, who sees three symbolic fires that represents the inextinguishable corruption prompted by merchants to all the world: falsity, greed, impiety. [Use of a quite old source to discuss about economic ethics - yet it is readapted to target the merchants]. Third part Jesus teaches to separate oneself from the evil people, this must be done – on a moral level – through three transitions: «De rebellione ad reconciliationem De dissolutione ad religionem De peregrinatione ad quietationem» (6N). The first is the transition from sin to grace through penance, since Christ welcomes in his kingdom those who come back. Second, the entrance in the religious life, which is reserved to the most promising (image of the plants that are put in the viridarium so that they can produce more fruit) – the sermon discusses the simile between religious life and the vineyard, yet underlining that the transition must be complete, i.e. the roots must be planted there and not left in the world. It follows a brief quaestio on the superiority of the religious life on the secular life (again a reference to Anselm, to point out that the difference is between giving a fruit or giving the entire tree). The third transition is from this world to heaven, answering why God does not call people there while they are still completely innocent, i.e. as kids. The end of the sermon emphasise that God is ready to kindle the fire of charity and penance, as said by Revelation 3.15 and shown by Peter’s conversion.

Introduction God is able to get good from bad, since its action is naturally merciful. Quotation of the Easter hymn: O felix culpa (here attributed to Gregory the Great). Key point of the introduction: "Ordinavit enim deus malum reproborum ad quadruplex bonum electorum".  First part To contemplate the glory of Christ (as the three apostles) needs to renunce to all heartly things ("Moraliter: qui desiderat in beatitudine Christum glorificatum videre, mundum et omnia terrena debet relinquere"; X.F). The sermon presents a subdivision of the three reasons why "debemus ergo mundum et omnia terrena transitoria spernere et relinquere, quia habent: 1) Infidelitatem in acquirendo; 2) Instabilitatem in retinendo; 3) Anxietatem in reliquendo" (X.G). 1.1. To acquire richness, people deceive parents, friends, relatives, and neighbours. Manual workers deceive people, and citizens become rich by means of usury and frauds («Sic etiam hodie mechanici seipsos in laboribus suis depiciunt, cives et burgenses per usuram et mendatia divitias acquirunt»). Particular emphasis is on usuary, saying that now Christians are worse than Jews: «Et specialter ibi notat usuram, que ut pro dolor valde communis est Christiano et Iudeo, plus hodie Chrstiani quam Iudei usuram rapiunt. Nam iudeus de libra denarium vel duos per septimanam sumpsit, tu autem false Christiane vix in solido contentaris, et usuram nomine census baptizas» (X.G). Not only the one who does, but the city that accepts this behaviour is condemned. Brief discussion about usury and its exceptions. 1.2. About the instability of earthly good, the sermon refers to the Wheel of fortune, with quite an extensive comment that quotes at lenght Boethius, some didactic verses, and a symbolic anthropomorfic/theriomorphic symbol of fortune (X.I) 1.3. Sorrows in leaving things (at the moment of death). Among other quotations, this idea is explained quoting a passage of Aristotle Poetica, which presents fabulose the reply of an old palace to a poet that interrogated it about the destiny of the people that lived there in joy and splendour.
Second part

Introduction All things created by God have a purpose (reference to Aristotle’s De caelo), and the purpose of human beings is to know and love God (reference to Augustine); all virtuous actions bring human beings closer to the knowledge of God, but this is especially true with fasting.
Divisio (see above) 1) First part: two types of fasting: a) temporal fasting, i.e. abstinence from food; b) spiritual fasting, i.e. abstinence from vices. Three definitions of temporal fasting (references to Thomas Aquinas): 1. “Natural fasting”, i.e. be fasting before eating (not a virtue, because it is common to everyone); 2. “Moral fasting”, i.e. “abstinence” [scil. from excessive food], connected to the cardinal virtue of temperance: ieiunium est parsimonie virtus abstinentiaque ciborum (quote from Isidore of Seville, Etym. VI, 19, 65). 3. “Fasting for the remission of sins”, imposed by the Church, following the model of Jesus’ fasting during the forty days in the desert. 2) Second part: seven quaestiones: 1. Are we all required to fast during Lent? If we talk about “moral fasting” (cf. supra), it’s the natural law that requires us to fast (reference to Thomas Aquinas), because excessive food cause diseases and death to human beings. Praise of the past, when people lived with few resources: Felix nimium prior etas! / Contenta fidelibus arvis / nec inerti perdita luxu / facilique, sera solebat / ieiunia solvere glande (quote from Boethius, Philosophiae consolatio II, 5, 1-5). Eating soberly keeps one healthy and predisposes him to virtue. If we talk about “fasting for the remission of sins” (cf. supra) - i.e. “abstain from meat, eat only once a day at the ninth hour” -, then anyone who can do so must fast, starting from the years of discernment (i.e. when you become able to distinguish good from evil) in the periods established by the Church, such as Lent. 2. Is not fasting a mortal sin? Yes, it is: whoever disobeys his superior sins; the Church is the “presidente de’ cristiani” (= president of Christians), consequently its precepts must be respected, except in case of necessity - i.e. in case of illness, poverty, old age, or pregnancy -, because “necessity has no law”. 3. Is it a sin to fast on Sunday? Yes, because it is against Christian custom. 4. What time should we eat? At the ninth hour (motivation: expulsion of Adam from Paradise or death of Christ). Anticipating a little is not a sin. 5. Does drinking [wine] in the evening break the fast? No, but without eating bread. 6. Can one be exempt from fasting? Yes, if there is an obvious reason (illness, old age, etc.); in case of doubtful reason, it’s necessary to ask the priest for advice. 7. Does fasting bring merit? Yes, it brings three merits (obedience to the Church, fight against vice, less punishment in life or in Purgatory). 3) Third part: five fruits (i.e. advantages) of fasting, shown by five wounds on the body of Jesus: 1. Right hand = “inhibition”; 2. Left hand = “enlightenment of the intellect”: 3. Right foot = “appeasement”; 4. Left foot = “victory over three enemies: a. over “evil spirits”; b. over “corporal enemies”; c. over difficulties; 5. Chest = “glorification”.

Introduction The envy is the «mother of discord, stepmother of peace, enemy of all goodness and correct living»; reference to the envy of the ten apostles towards James and John (Mark 10, 45).
Division (see above) 1) First part: quaestio: what is envy? Invidia est tristicia de bono alterius (reference to John of Damascus   apud  Thomas Aquinas [Summa Theologiae, II-II, q. 36 a. 1]); four types of envy: 1. Envy of someone else's good which is harmful to other virtuous men (not a sin, but rather a virtue); 2. Envy of someone else's good, that is, the desire to possess the same good (not exactly envy, but rather “zeal”, i.e. emulation; reference to Aristotle); 3. Do not consider someone worthy of a good (sin); 4. Envying someone else's good because it is superior to ours ("this is that poisonous serpent properly called envy - and it is a mortal sin - from which […] five terrible daughters are born, full of pain: hatred, whispering, detraction, joy in the misfortunes of others and sadness in their fortunes”, reference to Gregory the Great's Moralia in Iob). 2) Second part: the only condition free from envy is poverty, because summa petit livor, proflant altissima venti, / summa petunt dextra fulmina missa Iovis (quote from Ovid, Remedia amoris, vv. 369s.). 3) Third part: the condition of the poor is the better, because they are not envied and, consequently, they are free from the worries of the heart. The best condition is that of the friars because "they have nothing, yet they have everything".
Conclusion Through poverty we obtain earthly grace and heavenly glory.

Introduction
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Divisio (see above) 1) First part: the enemy can be considered in three ways (reference to Thomas Aquinas): 1. as an enemy, i.e. as a bad and harmful thing that shouldn’t be loved, but rather hated («perfect and good hatred», reference to Psalmi); 2. as a creature of God, and as such must be loved, because God never creates anything bad; 3. as a particular individual, and as such must not necessarily be loved because "it's impossible to know [and consequently to love] all the creatures". 2) Second part: it’s a greater merit to love an enemy; three reasons: 1. "Reward": loving the enemy confers a greater reward, that is, the eternal life; 2. "Inflammation of charity": the reason for merit consists in charity (reference to Thomas Aquinas), and there is more charity in loving the enemy than in loving a friend; to love an enemy requires “a greater fire” (reference to Augustine), i.e. a greater amount of charity; 3. "Readiness" (reference to Hugh of Saint Victor): loving the enemy readily is contrary to natural inclination, therefore it is more meritorious. 3) Third part: three reasons invite us to love the enemy: 1. "Unity of nature": Christus est caput nostrum nosque membra eius (reference to Paul the Apostle; cf. 1Corinthians 11, 3); as in the human body, so in the body of the Church: if one member is in pain, all the others have compassion for him; 2. "Divine obedience": order of Jesus Christ: «Love your enemies and do good to them» (quote from Matthew 5, 44); we must help the enemy; if you cannot do it personally, you must at least recommend the enemy to those who can help him. Three things belong only to God: a. the glory, which consists in the creation of the world; b. the last judgment; c. the vengeance. 3. "Magnificence": forgiving the enemy is a magnificent thing.
Conclusion He who forgives is magnanimous and kind («The magnanimous man doesn’t remember the harm he has received», reference to Aristotle's Nicomachean Ethics IV). Exempla: Caesar; Jesus crucified.

Introduction
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Divisio (see above) 1) First part: pride manifested itself among human beings for the first time in Adam; it is a so cruel sin that it misled even «the first angel in heaven» (i.e. Lucifer). Criticism of the «diabolical pomp» displayed by human beings in churches (direct indication to the preacher: «At this point, scold men and women for dressing lavishly»). Pride considers neither person nor time (even Jesus was tempted to pride by the devil [reference to Matthew 4, 9], and «more pride is found in prelates than in all others»). 2) Second part: greed is a «disordered appetite to have». Radix omnium malorum est cupiditas (quote from 1Timothy 6, 10); due to greed, numerous crimes are committed (exemplum: Polydorus murdered by his uncle Polymestor [reference to Vergil, Aeneid 3, 49-68]). Caracciolo continues the quote from Revelation 16 (cf. Division). 3) Third part: the content of the third cup is poured on rivers and springs (reference to Revelation 16, 4), that is, «on voluptuousness and carnal pleasure». Lust causes blindness of mind, bad counsel, inconstancy, self-love and hatred of God, desire for earthly life and desperation for eternal life. Regarding the possibility of resisting this sin, even members of the clergy should not rely on their own abilities: in fact, «there is nothing better than avoiding the “troppo domistica conversazione di femine». 4) Fourth part: wrath is a «disordered appetite for revenge»; wrath is «like a fire that consumes and burns human beings» (reference to Revelation 16, 8-9). Three types of wrath (cf. T21/2 Monday after Oculi): 1. Wrath of passion (not a sin, because it depends on the individual nature; reference to Aristotle); 2. wrath of zeal (= desire to take revenge on a bad person; exemplum: Moses angry against the idolatrous people [from Exodus 32]); 3. wrath of vice (= desire to take revenge more out of hatred than reason). 5) Fifth part: sloth is «laziness of mind, the tedium of starting something and the fear of not being able to finish it»; the slothful have dark minds (reference to the darkness caused by the cup of the fifth angel in Revelation 16, 10). 6) Sixth part: gluttony is a «disordered appetite to drink and eat»; the cup of the sixth angel dries up “the great river Euphrates” (reference to Revelation 16, 12), which represents the «insatiability of gluttony». Exempla of gluttonuous: Adam (reference to Genesis 3-4), Noah (reference to Genesis 9, 22), Lot (not Noah, as reported in the text; reference to Genesis 19, 31-37), Esau (reference to Genesis 25, 31-34), Holofernes (reference to Book of Judith 13, 1-10), Herod (reference to Matthew 14, 10; Mark 6, 17-28), the «rich man» (reference to the parable of the rich man and Lazarus (beggar), from Luke 16, 19-22).  7) Seventh part: the content of the seventh cup is thrown into the air (reference to Revelation 16, 17), and this means that «the sin of envy is founded in the air and in bad will». Exempla of envious: Cain (reference to Genesis 4), Joseph (patriarch)’s brothers (reference to Genesis 37, 12-36), the priests and Jews who asked for the crucifixion of Christ.  
Conclusion  The capital vices are like seven chains that bind human beings to the devil, making them slaves of sin; to escape this condition of slavery, confession is necessary.

Introduction While God prefers to use mercy rather than punishment with human beings, human beings often become angry for trivial reasons.
Divisio (see above) 1) First part: physiology of wrath: ira est accensio sanguinis circa cor ex vaporatione collere, vel felis (quote from John of Damascus). Three types of wrath: 1. “Natural” wrath (i.e. wrath due to personal temperament; not a sin, because it is like other natural defects such as hunger, thirst, sleep); 2. Wrath in judgment (i.e. «zeal for justice», not a sin); 3. «Ira… fundata ne l’appetitto sensitivo»; not a sin if regulated by reason and good judgment (exemplum: Jesus get angry with the merchants and the money changers in the Temple; «getting angry for truth and justice is an act of magnificence», reference to Aristotle); a mortal sin if not regulated by reason. 2) Second part: six causes of wrath (reference to Seneca's De ira): 1. Human nature (i.e. personal temperament; the disposition to anger depends on the amount of bile in the body); 2. Wine (because it slightly warms the blood; legend of Noah who waters the vine with the blood of a lion, a pig and a monkey; 3. Excessive delicacy in education (like «mules and horses: when they have been in the stable for two or three months, fed with fodder and spelt, they kick at their owner, bite and don’t let themselves be tamed»); 4. Desire for power (exemplum from Valerius Maximus); 5. Excessive commitments; 6. Infirmity. 3) Third part: wrath causes three serious harms to human beings: 1. Deprivation of reason and good judgment («The law sees the wrathful, but the wrathful doesn’t see the law» = Lex videt iratum, iratus legem non videt, quote from Publilius Syrus [not mentioned]; Ira impedit animum ne possit cernere verum, quote from Cato?); exemplum: Theodosius and Ambrose (Saint) in Milan; 2. Hatred of self, others and God; 3. Desperation and shorter life.
Conclusion Mention of the death of Hercules who, desperate and enraged due to his illness, threw himself into the fire (reference to Jerome’s Chronicon). Exhortation to avoid wrath, because beati mites, quia ipsi possidebunt terram… beati pacifici, quoniam filii Dei vocabantur (quote from Matthew 5, 4; 5, 9).

Introduction
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Divisio (see above)  Caracciolo constructs the sermon as a commentary on John 20, 19-25. 1) Cum esset sero … «Pax vobis!»: Christ stops in the midst of the disciples because he is the median element of the Trinity and is the mediator between God and human beings; being in the midst means “dignity" (reference to Aristotle; several exempla taken from the natural and human world). Pax vobis: many reasons must lead man to peace, first and foremost the admonition of the Scriptures (quotations from Romans 12, 18; 2Corinthians 13, 11; John 13, 34); three types of peace: 1. “polluted peace”: proper to those who are friends and companions in evil deeds (“devils are friends and have peace in evil deeds”, reference to Bonaventure); 2. “simulated peace”: proper of simulators, traitors (like Judas), who come «with honey in their mouths and poison in their hearts»; 3. “orderly peace”: the true peace, announced by Christ, consisting in «loving the friend in God and the enemy for God». The inheritance of Christ doesn’t consist in possessions, gold or silver, but in the peace left to human beings.  2) Et cum hec dixisset ostendit eis manus et latus: Jesus wanted to resurrect with the wounds for three reasons: 1. To demonstrate the truth of the resurrection; 2. For the edification of human beings: as Christ bore for humanity the wounds on his body, so human beings must bear Christ in their hearts; 3. in memory of humanity: Christ wanted to wear the sign of love on his body to continually remind himself of human beings (reference to Isaiah 49, 15-16). 3) Gavisi sunt discipuli … «Vidimus Dominum!»: Caracciolo goes on to recount the Gospel and emphasises how Jesus loved peace so much that he repeated a second time «Pax vobis!». The sermon concludes, following the Gospel, with the episode of Thomas' scepticism.

Introduction
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Divisio (see above) 1) First part: he who acts materially on something seeks to make it similar to himself (reference to Aristotle), so God made the human being similar to himself in his creation, justification and glorification. 1) In creation: God is one and triune, and the human being has one soul and three powers (intellect, memory and will); 2) In justification: God wanted to create the human being similar to his Son in grace; 3) In glorification: God wanted to create the human being similar to Himself in taking part in the glory. 2) Second part: “God and nature do nothing in vain” (reference to Aristotle's De Caelo; therefore, since the human being was made to obtain eternal life, God wouldn’t have created him if he couldn’t obtain it by doing good deeds. Quaestio: even if good deeds are performed, how can a human being obtain eternal life if his soul is finite? The soul in Paradise will see God in a finite way even though He is infinite, and will understand Him as much as it can (reference to Bonaventure): the human soul sees God in four degrees; the Angel sees Him in five degrees, the Archangel in six, the Seraphim in seven, but all still see him in a finite way. 3) Third part: Christ became man, therefore human beings are bound to Christ by a bond of affinity; consequently, human beings must not doubt that they can obtain eternal life by doing good deeds, because “where the head of Christians is, there the members will go” (reference to Ephesians). 4) Fourth part: God is the righteous judge of all persons; therefore, it is necessary that those who have done good deeds in life should receive righteous reward - that is, eternal life - after death; on the contrary, those who have done evil will receive eternal damnation (Qui bona egerunt ibunt in vitam eternam, qui vero mala in ignem eternum [quote from Athanasian Creed]).
Conclusion Exhortation to religious, that they may persevere in the observance of the rule; to married women, that they may persevere in the purity and honesty of marriage; to virgins, that they may persevere in fear, vigils, fasts, almsgiving, contemplation and prayer.

Introduction Just as with his death Christ wanted to give life to humanity dead due to sin, so with his temptations he wanted to give consolation to human beings who fall into temptation. Christ wanted to be tempted for three reasons (cf. Main division, 3; the following Latin quotations appear to be taken almost verbatim from Jacobus de Voragine, Quadragesimale, sermo 9 [cf. General Notes]): 1. Ut nostras tentationes vinceret; 2. Ut diabolo qui esset filiu Dei occultaret; 3. Ut temptatis facilius condescendere patteret.
The devil suspected that Jesus was the son of God for a number of reasons (reference to John Chrysostom), but to be sure, he wanted to test him with three temptations, the same temptations with which he tempted and defeated Adam: 1. Gluttony: Jesus overcomes temptation by answering the devil that non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei (quote from Matthew 4,4), because the human being is not only body (composed of four elements [reference to Aristotle]), but also soul. 2. Pride: Jesus overcomes temptation by answering the devil “Non temptabis Dominum Deum tuum sicut scriptum est, sed illi soli servies” (quote from Deutteronomy 6, 16 and Matthew 4, 7). 3. Greed: Jesus overcomes temptation by answering the devil “Vanne Satanaxo (cioè a l’inferno). El gli è scritto: adorarai el tuo Segnior Dio et servirai a lui solo” (quote from Matthew 4, 10).
Divisio (see above) 1) First part: Inferte omnem decimationem in horreum meum, ut sit cibus in domo mea, et probate me si non aperuero vobis cataractas celi (Malachi 3, 10): from this quotation it is deduced that tempting God is not a sin, since God doesn’t command anything that is a sin; however, we also read in the Scripture Non temptabis Dominum Deum tuum (cf. supra). How can this doubt be resolved? Firstly, it must be clarified what “to tempt” means: “to tempt” means “to test”, "put to the test", and this can be done with words or deeds; thus, God can be tested with words (exemplum: Jesus tested by the Pharisees [Matthew 22, 15-22]) or with deeds (exemplum: not caring when ill and relying solely on God; Caracciolo calls this attitude “madness”, because «God created everything in an orderly manner» and, therefore, also created doctors and medicines so that we can use them when necessary). In conclusion, since all temptations arise from ignorance, tempting God out of mere curiosity is a mortal sin as it denotes a lack of faith. 2) Second part: the “latrìa” is an exclusive «worship of God as the supreme and perfect being, the beginning, cause and end of all things in heaven and on earth, whom the human being must obey as the creature obeys the creator, the servant obeys the lord, the child obeys the good father» (reference to Thomas Aquinas, Summa Theologiae III). Four reasons why only one God should be worshipped: 1. “Dignity”: the higher the rank of someone, the greater the honour and reverence they deserve [follows a direct instruction to the preacher to «discuss the temporal ranks of kings, emperors and dukes, and the spiritual ranks of bishops, cardinals, pope, etc.»]; 2. “Generosity”: every good is given by God (Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum [quote from James 1, 17]); 3. “Fidelity”: after baptism, the Christian promises faith, obedience and respect to Jesus Christ; therefore, just as - according to the Old Testament - those who were unfaithful in marriage deserve stoning, so those who are unfaithful to God deserve Hell; 4. “Abundance”: the reward for faithful Christians (i.e. eternal life in Paradise) is the most abundant of those promised by the various religions. [3) Third part: the third part has already been developed in the Introduction, cf. supra]

Introduction Justice means here penance. One needs fasting against the body; prayer against bad thought and interior or hidden sin; almsgiving against thefts, misappropriations, usury.    Division On the basis of the whole Gospel pericope (see above)

1. Fasting not only in front of the people (corporal fasting) but also before God, who reads the hearts (i.e. intention and aims). One needs to fast from what corrupts the heart (bad thoughts, rancour, desire of revenge) following what is said in Matthew 5, namely the commandment to love the enemies and the persecutors to be similar to God. Here the sermon refers also to the epistle of the day (Isaiah 58), with its reference to the fasting acceptable to God, that is eliminating the injustice and divisions. 
2. Almsgiving not as rabbis and Pharisees, i.e. looking for your own glory and recognition. Christ provides the rule: «do not let your left hand know what your right hand is doing» (Matthew 6.3), which has a triple explanation. The hand symbolize the richness, since as it is the organ able to do everything (Aristotle), so it is richness: «sicut manibus faciamus omnia opera. Unde dicit philosophus quod manus est organum organorum, ita cum diviciis homo facit omnia negocia». The right hand are the richness that are acquired honestly, while the left hand dishonestly. They must not be mixed, since the first are for almsgiving , the second for restitution. Practical and mnemonic suggestion: have a divided coin pouch: «Ideo do vobis utile consilium quod in taxia vestra sive bursa faciatis medium et pecunia de bono iusto ponatur in una parte et de malo iusto ponatur in alia parte, quia quando simul ponitur restitutio oblivioni traditur et per illud medium reducitur ad memoriam, et tunc scietis de qua manu facietis elemosinam et de qua restitutionem» (fol. p1r). Left and right are also the intentions that move one to give alms (for love and salvation vs for vainglory) and the way one does it, suggesting to go to the church already prepared to do almsgiving «nota practicam: quando vadit aliquis ad ecclesiam ut portet in manu quod proposuit dare amore dei».   
3. About prayer, the sermon emphasis the interior dimention, yet also in the public prayer, in the church, which is not in contrast with the command to «go into your room and shut the door» (Matthew 6.6).