Introduction The original sin passes from Adam and Eve to the whole humanity as it happens for the sons born in slavery. On that, the progenitors of the humanity were bad merchants (“mali mercatores fuerunt”). After the redemption, if the prince of this world has been expelled from it (cf. John 12), how does he continue his nefarious work and how does he attack the human beings? Lucifer sends “in odium Ihesu Christi et invidiam nostri” seven devils who are captains of a uncountable army of devils. They are symbols of the seven capital vices [presented in the SALIGIA order] and are worst (nequiores) of Lucifer not in their hatred but in their effects. Seven biblical demons, each connected with a vice: Leviathan for pride; Mammon for greed;  Asmodeus for lust;  Beelzebub for envy; Belphegor for gluttony; Baalberith for wrath; Astaroth for sloth.

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].  -

Introduction It underlines that the current plague is a divine punishment for sins that the preacher wants to expose, so that the people correct themselves: «In presenti sermone volo vobis ostendere et declarare aliqua gravia peccata propter que deus est iratus conta nos. Ideo mittit ista tribulationes pestilentiarum mortalitatum per mundum. Ut ergo ista peccata corrigantur et cesset ista plaga volo nunc ista peccata declarare” (f. p1v).  A taxonomy of sin: against the neighbour are iniquitates; against the body (debauchery, lust, sloth) are peccata (“i.e. pecorum acta secundum ethymologiam [...] acta pecurum”); against the soul are delicta, since they poison and kill the soul, when one does not take care of the soul, which is therefore derelicta; against God (swearing, denying, blasphemy) are scelera. The last typology will be the topic of the sermon. - Sermon structured on Ezekiel 8 (which is not the thema): long account of this vision and moral interpretation of four sins (scelera). - 1) “Hec civitas est christianitas”. The city is founded by Christ, one enters it through the baptism (notation to expand on this: (“Dic modum baptizandi”). The idol in the vision (idolum zeli) symbolizes those who turn to the devil by means of necromancers (divini) when they are in trouble for different reasons: “in nostris necessitatibus recurrimus ad diabolum vel per sanitate habenda, vel per reperdita ad inveniendum, vel per filiis habendis, vel si estis maleficiati statim vaditis ad idolum, scilicet divinum in quo est diabolus...” (f. p2r). Attack against the divini who are traitors who subtract the people from their king, Christ, and bring them to the devil. It recalls that in the Leviticus the pain for necromancers is the lapidation, since the whole people need to get rid of this type of sin. When in a city or state (“in una villa vel patria”) a divinus is welcomed, God sends great tribulations, floods, death (biblical references: the deluge, Saul and the witch of Endor). Political reading: the idol is connect with the divisions in the city and the sin of those who have a political office: “Vel si sit divisio propter regimem. Dic quomodo illud idolum significat domum consilii” (f. p2v). The idolum zeli provokes envy and emulation “in hac villa”. “Omnes laborant ut habeant regimen. Ex quo sequuntur multa mala, invidie, destructiones communitatis, et rancores”. In particular: perjury (when one betrays the oaths pronounced taking the office); thefts (one spends a lot of money to obtain an office, so he wants to recover them – or even worse, he uses for himself the common wealth); damage to the community (compared to a ship). Hence, in public assemblies one must take care of the common good, not of relatives or friends. - 2) The bestial images to which incense is offered symbolize the game of dice (“significat ludum taxillorum; quid sunt taxilli quam imagines bestiarum depicte quibus maiores et seniores dant incensum?”). Complain that once only rogue people played with them, while now also respectable people. The incense is the blasphemy “ex quo peccato veniunt multa mala et plaga mortalitatum”. Exhortation to eliminate this practice, since it is convenient: yes, one loses the gain of a type of taxation, yet it saves his/her soul and his goods from storms (tempestates), “ideo providetis etc”. - 3) Women that cry in front of the idol of Adonis (glossed as the god of love: “secundum poetas deus amoris”; f. p2r) symbolize the mothers who cry and say “multa parola et stulta contra deum” when a young son or daughter dies (the reference seems to death of children), when instead they should rejoice, since God took them while they are still innocent as one would rejoice if a king or a queen had welcomed them at their court. In this way, these women show their lack of hope. Instead, they should cry for their adult sons and daughters, who are headed to Hell due to their sins. - 4) Those who turns their back to the temple and worship towards east symbolize those who work on Sunday and on the feasts, or who spend them in a brothel or inn (“in lupanari vel in taberna”). Since in this way one subtracts the time due to God, the plague subtracts time from him/her: “ista ratione veniunt mortalitates quia ille qui debebat vivere 40 vel 70 annis moritur cras” (f. p3r).