Introduction Shared responsibility of Judas and the Jews in the death of Jesus («concurrebant isti, scilicet Judas vendendo et Iudei emendo»; f. v7v) and postillatio of Psalm 108, with the topos of the Jewish blindness as infidels and their (eternal) condemnation («non intrent in iusticia tua, deleantur de libro viventium»).
Divisio
First part: beside emphatic passages that commemorate the Passion of Christ (e.g. «Impi vero iudei nedum illam divinam Christi personam vituperaverunt blasphemando, verumetiam ledendo, percutiendo, irridendo, accusando false et insuper occidi procurando. O peccatum grande. O peccatum enorme, delictum grave, percutere deum vivum, ligare, trahere, vituperare...»; f. v8v) but also the hypothesis of what would happen if Judas and the Jews did not betray Jesus: the preacher opts for the necessity of his death for the redemption (against those who state that Jesus’ readiness was enough) and imagine that Jesus would have asked Peter or even to the Virgin Mary to crucify him (in the latter case, as re-enactment of the sacrifice of Abraham and Isaac). [It’s a passage (f. x1r) – the same dramatic reasoning is used also on Good Friday (sermon 62)]. Continuing in the same emotional tone, the sermon quotes at length the impropreria of the Good Friday liturgy against the Jews’ ingratitude («O divinorum beneficiorum ingratissimi, vobis improperat omnis mundus, contra te clamat ecclesiasticus sacer chorus in persona Christi dicens: Popule meus quid feci tibi...», example of anti-Judaism rhetoric). Finally, the sermon discuss how Judas and the Jews sinned against the Holy Spirit, presenting the six type of sin against the Holy Spirit. Second part: shorter than the first one; punishment of the Jews is triple: spiritual, judicial, corporal. The most interesting section is that about the «pena iudiciali», where the sermon quotes at length the legal norms (mainly from canon law) about the Jews. The part on the corporal pain first discusses Jesus’s prophecy of the destruction of Jerusalem (Matthew 23 and Luke 19, on the basis of Nicholas of Lyra) and then it presents its events in detail on the basis of Flavius Josephus, before reasserting the rightness of this Divine punishment divine punishment: «Iuste ergo iuste deus illos exterminari permisisti» (f. x3v).

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].  -