Introduction It connects vices with the theme of the section of idolatry via a moral interpretation of the beast of Apocalypse 13-14, on the basis of Alexander of Hales: adoring the beast with seven heads means to commit the seven capital sins both mentally and factually. There is in fact a triple form of idolatry, that of infidels (Jews and Muslims); that of heretics; that of bad Christians (i.e. sinners). Worshiped by God “Bestia itaque est diabolus, imago vero illius est peccatum. Septem autem capita eius sunt septem mortalia peccata, que tunc adoratur cum peccatur” (f. v3r).

The sermon presents the last four reasons that confirm the superiority of Christian faith (see sermons 40-41).   Particularly developed the ninth star, i.e the ratio ordinationis, which deals with the superiority of Christain faith over other sectae (i.e. heretics and Muslims) since it guides the believers towards God and salvation.   Also in this sermon (as in sermon 41), long insertion of saint/martyr's lives taken from Vincent of Beauvais.

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]

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)