Introduction Three quaestiones: Why it is more meritorious (merit) to love the enemies and how should be done (references to Peter Lombard and Thomas Aquinas). How one can do it (reference to Augustine). In which way one has to forgive the insults, namely by giving up on rancour and its signs, yet asking for the restitution of goods and reputation.  - Division [Note references to previous days] - First part Foundation of all is mutual love (caritas). “Debemos ergo nos invicem amare” in three ways:   Debitum persolvendum Eternum premium conseguendum Damnationis periculum evadendum 1.1. Forgive all debts, as requested in the Pater noster and quoting the parable of the unforgiving servant (Matthew 18:23-35). 1.2. Love is laborious but it yields an exrtraordinary eternal reward: “est grande labor in hoc seculo, sed grande premium in futuro”. The example is saint Stephen [2T]. 1.3. Hatred is deathly dangerous, it must be avoided, since it is like an mortal wound hidden in the mind and darkening the soul: “qui enim odit habet in mente letale vulnus et gerit in corde tenebris peccatorum” [2V].  -- Second part  Actions are good or bad depending on intention, this idea is applied to fasting, prayer and almsgiving. This applies even to the crucifixion of Christ: it is undoubtedly a good work, since from it salvation derives, yet the Jews (indicated as perpetrators) did not receive any reward, since they did it out of envy [2X]. “Deus enim cor interrogat et non manum” – interior intention is crucial. Superius elevata intentionis rectitudine Interius coaptata incorruptionis pulcritudine Inferius subiugata ex donationis celsitudine 2.1. Intention orients the actions to their final goal, which is God. Image of the crossbower who has to close one eye and open the other, which means: close the eye to the worldly seductions and keep the other fixed on Christ [2Z]. 2.2. One needs first of all to purify the heart to avoid to maculate the good works. It is useless to worry to be sparkling clean outside (graphic description) while neglecting the purity of the heart. Reference to the hypocrites as whitewashed tombs (Matthew 23:27). Discussion on hypocrisy, simulated sanctity and desire to be noted (it can be only vanity or a lesser sin, yet can be also a mortal sin) [3B.] 2.3. one needs humility, do not inflate. One must think that all goods derive from grace (“ex gratia dei”) and consider to be a sinner. Even the saints still (rightly) considered themselves as sinners: example told by Bonaventure about the reaction of saint Francis when a friar told him that saw in a dream the celestial throne prepared for him [3D]. -  Third part  The way one performs almsgiving also matters. This is discussed on the basis of the biblical sentence: “Ante mortem benefac amico tuo et exporrigens da pauperi secundum vires tuas” (Sir 14.13) – which becomes a sort of thema of this section. Conferentis celeritas Accipientis propinquitas Pacientis necessitas 3.1. Give alms quickly, willingly, without delay – since death is always close and one cannot delegate the relatives. An hermit had a vision: two tables, one full of food, the other empty, the latter symbolizes the good works delegated to others. Several quotations from the moral works of Seneca. Usual reference to the canon law on jesters (histriones) and prostitutes [3G] 3.2. When the need is similar, one first must help relatives and friends and then strangers. Issue: shall one make distinction between who has to receive alms? Discussion on the proverb: “Sudet elemosina in manu tua donec invenies iustum cui des” [3H], which dates to Augustine and Gregory the Great (not mentioned), and ultimately to the Didaché. First, alms must be given to preacher and prelate. Second, give without any distinction to those who need food. Next, if the need is similar, start from the neighbours. 3.3. Priority is to give to the poor that suffer the most. The sermon ends by commenting the epistle of the day: Frange esurienti panem tuum... (Isaiah 58:7), with a quite direct to treat the poor with respect: “induc in domo tuam, non in stabulum porcorum in locum despectum” [3I].  -

The introduction underlines the spiritual pride of the Greeks. In the first part, discussing of the primacy of the Roman church (and of its orthodoxy), there is also an ample account of the Council of Florence, reporting also its documents (f. p8v-q1r).. The second part presents the history of the divisiones of the Greeks (and their heresis) by finishing the description provided by the previous two sermons. It deals also with the crusade of 1204 and with the recent events, i.e. the fall of Constantinople and the domain of the Turks. Detailed account of the profanation of Constantinople, which is framed as a just divine punishment. Final address: "O greci vani, o superbi, o elati, o maledicentes sedi sancte et obstinati, nonne ultio digna dei venit super vos ut qui obedire renuistis vicario dei iam obediatis spurce genti, intelligite itaque quod initium omnis peccati est superbia ..." (f. q4r). It follows the identification of Constantinople with the fall of Babylon in Revelation 18 and the hope that the surviving Greeks will finally see which is thr true faith.

Introduction The thema is interpreted as referred to Muhammad by following Nicholas of Lyra. Yet, on the historical reasons of the success of the Muslims it is said the historians have different opinions and then it is presented the summary provided by Tolomeo da Lucca OP in his Historia ecclesiastica, which underlines the responsibility of Heraclius (his pride and avidity) and his eccessive taxation, which was exploited by Muhammad to present himself "sub colore liberandi illas gentes" (f. q7v). First part In the polemical description of Muslims (and in particular, again on the life of Muhammad), the sermon draws on sources such as the Vincent of Beauvais's Historia scolastica and Riccoldo da Monte di Croce's Contra legem saracenorum (probably the main source). It briefly mentions also the letter of Pius II to Muhammed II, referring a story (fabula) about the angels Arotes e Marotes (f. r2v).  Second part It exalts the superiority of Christ and Christianity in comperison with Muhammad and Islam.