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).

"In die parasceves devotissimus modus passionis domini nostri Iesu Christi contemplandus in quatuor viis cum utilibus questionibus". Introduction Ample introduction, which immediately underlines the duty of compassion and of weeping on Good Friday, as it will prove that one is a real Christian – a theme recurrent along the sermon which insist on the need for the preacher to move the audience and for the listeners to be moved by the Passion: «ido ipsam [Passionem] tenemur singuli qui sumus fideles adulti diligenter devote et lachrymabiliter sub pena eterne damnationis attendere» (f. H6r). This is proven in four points, namely ¬autoritates, rationes, similitudines, exempla. At the end of the first point, the preachers imagines Christ who addresses directly the human soul and who states that the Good Friday sermon serves to discern who is a true Christian (i.e. a limb of his body), since s/he will weep: «Attende bene quis ego sum et vide que patior et meam passionem fac tuam per compassionem et fletum. Id circo enim in hac die predicare facio meam acerbam passionem ut videam qui sunt membra mea, illi profecto qui sentiunt per compassionem, illi vero sunt alieni qui non dolent ergo nec curant flere» (f. H6v). On the basis of Nicholas of Lyra the body metaphor is then applied to the different groups in the Church. The salvific effect of the Passion needs to be welcomed by compassion and love (« per dilectione et compassione»), since: «ille qui illi non compatitur, dannabitur»; f. H7r). Imediately is presented as best exemplum the Virgin Mary, who was most sorrowful during the Passion (the key events are immediately listed) – she serves as emotional ‘spur’ for the faithful. Brief reference to the common place of the impossibility to pray the Ave Maria on the Good Friday – and so the need to turn towards the cross, using the hymn O crux ave (f. H7v).  Sermon body The sermon is organized around four routes (viae) of the Passion, which mark the chronological order of the Passion: «Et ideo charissimi salvatoris mundi discipuli et illius veri filii per quatour vias attendamus hodie et videamus redemptoris nostri maximum dolorem...» (f. H7v). 1: from Bethania to Jerusalem 2: to the Gethsemane 3: return as prisoner to the city 4: to the place of crucifixion. Each part is introduced by three theological questions (quaestiones) on the Passion (e.g. its necessity, role of God the Father, how pain and joy cohexisted in Christ during the Passion, whether it is the supreme pain ...), followed by a quite plain postillatio of the Passion narrative (harmonizing the four Gospels, with references mainly to Nicholas of Lyra), which includes several emotional addresses to the audience and/or dramatic description of the reaction of the Virgin Mary and the other characters of the Passion. Part one. Noteworthy the passage about what would have happened if Judas and the Jews did not betray Christ, with the hypothesis – presented in a moving way, with direct dialogues – that Jesus would have asked Peter or the Virgin Mary to crucify him [same reasoning in sermon 39] (f. I1r). Ample description of the last ‘private’ meeting of Jesus and the Virgin before his Passion, a very emotional and affective tone (full of kissing and weeping) in this direct dialogue between the two characters (Laskai is careful to state that this is an hypothetical reconstruction). Reference to Bonaventure. (f. I2v-I3r) Here and elsewhere addresses to the faithful soul to contemplate and see the Passion: «O anima mea, anima mea, vide quomodo filius benedicit matrem, et quomodo mater ad mortem licentiat filium. Vide inquam quam copiose flent discipuli, quam pie lachrymantur sancte muliere...» (f. I3r). This kind of address is also used to summarize each section. Part two. The sermon imagines the dialogue between Christ and the angel in the garden (f. I5v), and first description of the sufferings of Christ after his capture, with an emphatic address to the human soul, who is invited to address the Virgin Mary and to go in spirit to the places of the Passion so to gather the hairs of Jesus: «O lachrymandum negotium. O opus cruentis stupendum [...]. O anima christiana, quid audis? Quid cogitas? [...]. Vade igitur anima devota ad locum captivationis Christi saltem in spiritu, et te prosterne ibidem illi gratias agendo et evulsos crines et barbam sanctam recolligendo devotissime» (f. I6v). Part three opens with the descriuption of the diciples divided in groups who cry for Jesus' capture. Very emotional description of the announcement of Jesus capture by John the apostle to the Virgin Mary, with a detailed scene of collective weeping that involve Mary Magdalene, Martha and Lazarus of Bethania. The texts – in the direct discourse - simulates the speaking and weeping together with the anaphoric and pathetic use of heu. It finishes with the invitation to the audience to associate to this group of disciples, who moves towards Jerusalem in search of Jesus: «Ideo associa te mentaliter ad comitivam illius et cum ea attende et vide si est dolor...» (f. I8v), with the repetition of the thema that dots the sermon. Hence, the prosecution of the narrative of the Passion, although presented in a quite plain way, is supposed to happen in front of a special group of viewers/witnesses among which the listeners have been invited to stay.The emphatic tone returns at the end of the section, with the flagellation, with a renewed invitation to compassion and mental participation to the Passion (f. K2r). In comparison, references to the Jews’ responsibility is quite brief and plain. Part four. Christ on the cross as book that teaches all the virtues and distinction between Old testament figurae and he as veritas et identitas (f. K2v). Empathic description of the crucifixion, underling the point of view of the Virgin Mary and the appeal to the faithful to compassion. There is an insistence on the visual language (f. K3v). Yet, it seems that the sermon has to proceed quickly in this section, since – for instance – there is no elaboration on Jesus last words, yet just a brief expansion of with a discourse of Mary to his son on the cross. The sermon closes with a brief but vivid and graphic description of the mourning of the Virgin Mary and the disciples on the death body of Christ, the repetition of the thema and a final exhortation to compassion, with the exhortation to a final collective cry («cum grandi clamore et fletu magno dicamus sic: Christe fili dei vivi, miserere nobis [...]. Tandem unanimiter alta voce dicamus: Iesus, Iesus, Iesus!» (f. K4v).

Introduction As poison is worse than a sword and a false friend worse than a false coin, so it was the falsity and simulation of the Pharisees who asked Jesus for a sign. This leads to two brief quaestiones: whether and how it is licit to praise other people; why the Pharisees sinned mortally by calling Jesus "master" – although he was it. The latter include a discussion on how action and intention need to be joined, since both need to follow the law of God. Division - First part Main theme is ingratitude, first presented by commenting the Gospel episode (postillatio) and then moraliter by considering the Christians who – having received more benefits than the Jews – must thank God (reference to moral teaching of Seneca and, on a spiritual level, in particular to the special gift of the eucharist). Three possible mistakes: “De huius modi beneficiis et donis acceptis: Quidam de deo non cogitant. Quidam deum de beneficiis non honorant. Quidam dei beneficia exasperant” (6V). 1.1. To forget the benefits that God gave connectes with the sensuality of the flesh (voluptas carni) – reference to Plato and the opposition between soul and body. 1.2. Ungrateful people who do not give thanks to God are like a pork, which eats acorns without looking at the tree, i.e. without raising its eyes. An exemplum from the Vitas patrum: in a vision an old monk sees part of his fellow monks eating white bread and honey, while the others eating shit (stercus). The first are those who «in timore et gratiarum actione sedent at mensam», while the other are those who «murmurant, detrahunt et male locuntur in mensa, nec gratias dicunt» (6X). 1.3. Ungrateful is also to ask continuously God for more, without realizing that in the Passion everything has already been given to us. Seneca’s exemplum (De beneficiis) of the condemnation of a soldier ungrateful with the one who saved him from shipwreck. Allegorical application to the Christians, saved from death (the shipwrek), welcomed at home (the church), nourished with the eucharist: they promise a lot and then maintain very little («multa promittimus et pauca solvimus»; 6Y [note the use of the first person plural]), so Christ – the saviour - will expose our fault in front of God the father, who will impress the marks (stigmata) of eternal damnation on them. Second part  Interpretation of the parable of the return of the unclean spirit (parable): in the allegory (allegorice), the devil has left the gentile, who welcomed Christ with faith, and now inhabits the Jews («ideo recendente dyabolo a gentilibus ad iudeos est reversus, in quibus nunc per infidelitatem et obstinationem dicitur inhabitare»; 6Z). On a moral level (moraliter), the parable concerns the recidivist who returns to sin and the danger of his/her condition, since «per talem recidivationem sit: Homo debilior ad resurgendum. Dyabolus fortior ad invadendum. Deus difficilior ad indulgendum». 2.1. By repeating a sin, a person gets less sensible to its relevance and more tied to it do to the habit. Image of the fish or bird in the net. 2.2. Moral interpretation of the parable. The devil is expelled by penance, yet it might come back – it has no power but it can knock at the door of the heart both using fantasies in the memory («movendo fantasmata malorum in memoria reservata incendendo per desiderium amoris»; 6Z) or using the seven vices (seven capital sins). A quaestio about how can be interpret the return of previous sins, if they were forgiven. Indeed, it is the new sin of ungratefulness for their forgiveness that is added to the new sins. Hence, one has to confess it without repeating the confession of all the previous sins (unclear reference: «ut dicit Lodovicus in summa sua») [note the pastoral outcome of this interpretation]. 2.3. God is less ready to forgive those who repeatedly despised his mercy. Discussion whether the repetition of a sin makes it worst, with a detailed reference to the position of Bonaventure, who depicted four stages of sin: interior consent; action; habit; final absence of repentance. The last stage is final and cannot be forgiven, while the other three are connected with the three episodes of resurrections in the Gospel, which symbolically happen in three different places: at home, on the door of the city, in the tomb. Third part Jesus praises the grace given to those who perform good deeds. Explanation of the scene of the Gospel, when the Virgin Mary and the relatives of Jesus call him outside. It was an insidious request, since he would abandon his pastoral engagement showing human feelings. On a moral level, it teaches that one must choose by considering the utility and dignity of things, and this is true also at a spiritual level. «Ideo quilibet debet ea [spiritualia] preeligere et preponere et hoc quo ad tria, scilicet: Temporis prioritatem. Intentionis principalitatem. Ordinis dignitatem» (7E).  3.1. One must choose virtue while s/he is young, without waiting the old age – simile  of the wax, flexible only when is hot. And exemplum of the miller who had a donkey, which he did not force when it was young, and that later on refused to work and kicked the miller, killing him. The donkey symbolizes the body: if it is not dominated when one is young, it would condemn him/her to the eternal death. 3.2. Centrality of the intention - and quaestio on how to interpret the command: «Omnia in gloriam dei facite» (1 Corinthians 10 ). The solution seems to be not that each act needs to be directly connected to the glory of God, but that it becomes an habit, as the direct exhortation sates: «Ad hoc enim debemus tendere et hoc desiderare, quod ad talem statum perveniamus quod omnes actiones nostras et affectiones principlai intentione ad deum referamus» (6I). 3.3. The necessity to put spiritual before worldly things is exemplified by saint Luis of Toulouse, quoting John XXII’s the bull of canonization («unde in bulla eius translatione scribit Iohnnis Papa XXII: Ludovicus ut sol refulgens in virtute ...»; 6K).

"Quonima nationem varius dei est cultus et unusquisque bene credit vigere igitur videndum est si paganorum cultus optimus sit, et videtur quod non quadruplici testimonio" - Issue of the worship of Jews and pagans

Sermon structured as a dispute between Jesus and the Jews “ut removerat eis illam superbiam” (pride) that blinded them; it discusses four arguments: "Et primo [Jesus] arguit contra eos propter superbiam quam habebant: 1° propter libertatem maternalem; 2° propter nobilitatem paternalem; 3° propter altitudinem divinalem; 4° propter malitiam criminalem” (f. q7r)  Each of this point is analyzed and then folowed by a brief moral teaching for the listeners (moraliter). Albeit this is introduced as a first part, it is indeed the whole sermon.

The first part concerns the probatic pool of Jerusalem, with the following subdivision to explain (queritur) three secrets (secreta) that explain its healing power. a) virtus sancte crucis et passionis Ihesu Christi (the Passion and the legend about the Cross - Legenda crucis) b) virtus baptisimi (baptism) c) virtus confessionis (confession) (f. r2r) The five porches of the pool symbolize five types of sin, namely: “cogitatio, locutio, operatio, omissio, obstinatio” (f. r2v) [note the resemblance with the Confiteor in the liturgy]. Second part Why was only one healed among all the sick people present at the pool? He was the only with a good disposition, i.e. who had full confidence in Jesus. God's liberality did not lack, but the other people did not have the right disposition (classic exemplum: the sun is there, only if you open the window it can enter), for the same reason Jews, infidels and Saracens do not convert today, since they prefer to remian in the prison of Moses and Muhammad: “Ecce qua est ratio quare non illuminat iudeos vel alios infideles, quia sunt et volunt essere in carcere Moysi, vel saracenorum, qui volunt essere in carcere Machometi, et sic de aliis” (f. r2v - noteworthy the parallel Moises / Mohammad.  The episode shows also the necessity of the baptism (symbolized by the pool) for the salvation, yet with the possibility of the baptism of desire, here defined a baptism in fire, i.e. provided by the Holy Spirit: “Sed quid de infideli qui vult omnino baptizari et hoc desiderat et affectat, sed non posset ire quia forte occiditur vel moritur? Idem de infirmo qui non potet ire, quia vel claudus vel iacet in lecto, et nemo vult eum baptizare. Dicendum quod in tali casu talis sanatur a Christo, sicut iste fuit sanatus a Christo, et baptizatur baptisimo flaminis, id est spiritussancti” (f. r3r). The same reasoning applies to contrition, with the discussion of the cases in which one cannot confess since he/she would risk being killed, but has contrition and desire to be confessed. Exemplum of a sinner who repented while listening a sermon against lust, she started weeping and felt for the sorrow and died; the people around her felt sorry for her, since she died without confession, so the preacher invite everyone to pray for her (“Bona gens, orate deum pro ea…”) since she showed at least contrition, and a voice from the sky not only reassured everyone about her destiny but invited to ask for her intercession, proving how faith and contrition are enough to be saved: ““Frater (sic) non oretis deum per ista, sed oretis eam ut oret pro vobis, quia ipsa est in paradiso” Videatis ergo quod ista non venit ad piscina confessionis, sed fides et contritio sufficiunt”. Third part The goal is to heal not only the body but also the soul (reference to the Glossa, he was sick since he was a sinner). Hence the order not to sin again, that is, to avoid relapsing, for this reason, after confession, the medicine of penance is given. Final appeal to confession, using first person plural: “Itaque bona gens omnes infirmi sumus, veniamus ergo ad piscinam ut mundemur per penitentiam, ut sanemur ab omnibus infirmitatibus et peccatis nostris et per consequens veniamus ad gloriam” (f. r3v).

Introduction Ferrer builds a link with the topics of the previous Sunday: that on fasting, on prayer: “intentio est universalis ecclesie fideles homines ad orationem provocare”. Since each person lives a perennial conflict between flesh and spirit, the Church knows about this controversy and that the soul is right, so it first aims to restrain flesh with fasting and then to exalt the soul with prayer. While in the first Sunday the example of Jesus provoked to fasting, that of the woman of Canaan provokes now to prayer. Division The three key point are linked with the thema yet Ferrer immediately overturn that option (as if it were too intellectual...) and just follow the narrative of the pericope: “Sed de his intricationibus non curo! Sed ego volo ista tria trahere ex evangelio et non ex themate” (f. s1r). First part The sermon expands on the biblical narrative, with interesting development of the woman’s invocation (almost a model of prayer). Two analytical points (one theoretical, the other moral) 1) Why Jesus was called son of David? David expelled the devils from Saul by playing the chitara, not for the power of music but since it was figura of the cross of Christ, made with dried wood (reference to previous sermon 3/6/16: “ut pridie dixi in primo sermone cuius thema: Ecce sanus factus etc’) – symbolism developed: “Et ista cithara significant crucem et funicular significant membra Christi que fuerunt attracta in cruce et nervi cum clavis. Et clavelle ille significant clavos…” (f. s1r). The cithara produce high notes, so Christ on the cross did – reference to Jesus’ seven last words and their meaning.  2) A moral teaching: the woman’s daughter was tormented in several ways by demons, who are connected with the seven capital sins [once again]. Detailed exhortation not to recur to divination (sortilegos), with specific references to those who had lost something and to women who want to have kids. Second part   Jesus refused three times, yet the woman insisted. Also this time, the sermon details two points, one theoretical and the other moral. 1) Christ redeemed everybody with his Passion, yet not each one is saved since s/he did not want to do fasting: “quia nolunt ieiunare” [note the insistence on it, and also the exaggeration]. This is explained with a detailed simile of a rich man who went to among Saracens to redeem Christians slaves (“redimendum christianos captivos omnes qui essent penes sarracenorum in Barbaria cum magnis pencuniis”); if some of them did not want to leave after being set free, it is not his fault. In the same way the Passion “solvendo in ara crucis” frees everybody and invites all to embark on the ship that symbolize the Church (“nunciatur dicendo: ponatis vos in navigio ecclesie”). Yet, on this salvific ship the Jews did not want to embark as well as Tartars and Saracens who believe in the heaven promised by Muhammad: “Nam venerunt nuncii domini et dixerunt iudeis: venite ad navem domini. Qui dixerunt: nolumus. Similiter dicatur de tartaris et saracenis, qui dicunt quod noster propheta promittit nobis in alio mundo rivum melis et lactis” (f. s2r). 2) The moral teaching concerns learning to pray in the morning and in the evening. This is presented by means of an exemplum of a Lombard man (“Quidam lombardus...”) who decided to go to Jerusalem: during the pilgrimage, he prays everyday to ask that his journey goes well; yet, once he is almost back home, he forgets to pray and his house burn down with his wife and son inside it. Third part Why did Jesus make the woman wait and did not listen to her immediately? Two points: 1) Waiting makes the woman grow and elevate so that she obtains more at the end, so the behavior of Jesus was ruled by love. Explained with the exemplum (labeled as parable) of a soldier (miles) who asks his king for an apple: the king gives him first a castle, then a horse, then a robe, and only at the end an apple... 2) This was done to give an example of humility for us

The testimonies of the contemporaries of Jesus, first the Jews and then the Gentile - and then of the people who lieved after him

Introduction  Using an analogy with Aristotelian natural and violent motions, it is shown how the human works, if done with free will, are more fruitful and more praiseworthy than those done out of necessity or obligation 39Z. In the same way, Christ's redemption was accomplished without constraint and by his will, with an increasing dedication from his childhood until martyrdom. 40A  Questio: whether soldiers who fight for the common good are to be considered virtuous. The answer is affirmative: those who fight for justice exercise the cardinal virtue of fortitude, as opposed to those who fight for revenge, who commit sin. Just as a painted man resembles, but is not, a man, likewise those who act virtuously only in a fictitious manner are not strong, nor do they exercise the virtue of fortitude. Such dissimulation manifests itself on three occasions: - Those who fight out of recklessness of danger because they are emboldened by previous victories or overconfident in their military skills. - Those who fight under the impulse of sadness or anger. - Those who fight to acquire temporal goods or dignities.    40B  Questio: whether spiritual people lack the virtue of fortitude, since they cannot bear arms or shed blood. The answer is negative, since clergymen fight a spiritual battle bearing spiritual weapons (tears, prayers) against the (carnal) traps of the devil: “Iustorum fortitudo est carnem vincere, propriis voluptatibus contraire, delectationem presentis vite extinguere”. First part Jesus went to Bethany and dined at the house of Simon the Leper together with Martha  and Lazarus of Bethania to refresh people's memory about the miracle of Lazarus' resurrection. 40C Participation in the communal table is a sign of love. As the episode of the Samaritan woman (John 4) manifests, enemies neither drink nor eat together. Likewise, Christians must not eat with Jews since they are enemies of Christ. Moreover, a banquet is more insidious than a conversation, since it is easier to deceive between meals, as happened to Herod in the episode of the beheading of John the Baptist. 40D Here the preacher introduces an exhortation to believe by faith and to accept preaching. “Ad hunc igitur sincerissimum amicum anime recipiendum ad pulsationem eius statim sine mora persona devota debet ancillas tres scilicet: Fidem mittere ut ianuam cordis aperiat. Spem substituere ut cenam et locum disponat. Caritatem dirigere ut fercula apponat”. The theme of the banquet symbolizes the reception of Christ in the soul, with the help of the three handmaidens: faith, hope, and charity. 1.1. About faith (40E). Without faith it is impossible to please God; indeed, the virtues of philosophers and the sacrifices of Jews and pagans are sterile without it and do not lead to eternal life: “Hec cum sola est fecunda filia Dei [i.e. fides] vivam prolem procreans, sine qua omnes alie virtutes steriles sunt et abortiva producunt”. The same possibility of procreating a child was made possible for Sarah and Abraham by the latter's faith in the promise of God (Genesis 15). 40F The sermon addresses two doubts: a) If faith precedes charity in the natural order; b) If faith is the virtue that leads to eternal life because it precedes charity. 40G The answers are formulated based on the concepts of formless faith and faith formed by charity (fides caritate formata). 1.2. 40H About hope. After Christ has been received as a guest, through faith and charity, the believer will firmly trust in his Word, and must therefore hope that what one does for Christ will be rewarded with the inestimable prize of eternal life. One would wash the feet of Christ [as Mary Magdalene in the pericope of the day] by realising how, by sinning he/she has driven the divine guest out from his dwelling; by repenting, one wets the feet of Christ with tears and, through the admonitions of the handmaid Hope, begins his/her own good works, clothing the needy and not shunning anyone from his table. Reference to Matthew 25.40: “Quicquid uni ex fratribus meis minimis fecistis mihi fecistis”. 40I No one should hope for or expect the eternal life except those who do good works, for hope consists in the certain expectation of future eternal beatitude by the grace of God and by the merits gained beforehand: who is not deserving, must receive nothing.  1.3. About charity [which has been indeed discussed together with faith]. Charity must handle the courses at Christ's banquet. They must be prepared with love so that they will have flavour: “Tolle caritatem et odium tenet”. The sermon  introduces a further subdivision: “Debet ergo Caritas Christo primo offerre: 1) Gressibilia per sedulitatem operacionis. 2) Aquatica per sinceritatem religionis. 3) Altilia per suavitatem contemplationis”. The first course will be the meat of the earthly animals, symbolising the Christian's work of obeying the Ten Commandments. Clear and pure wine must be added to this course, symbolising the intention to fulfil the divine precepts due to filial respect and not servile fear. Can one have access to eternal life without faith? Christ answers that anyone who wants to be saved must put the Catholic faith before any other (Athanasius). To the question whether then Abraham and Isaac, who kept the commandments, were condemned, the answer is negative, since they had faith infused in their spirit and believed beforehand in Christ’s coming.  The second course will be fish, symbolising the adversities in which the perfect people must 'swim', since “Deus solum illos quos amat castigat” (cf. Revelation 3.19). This course will be accompanied by red wine, the symbol of Christ's Passion. Can one enter the Kingdom of heaven without adversity? Christ answers that only through great tribulations one can gain access (cf. Acts of the Apostles 14).  The third course will be noble poultry meat [birds], as symbol of extraordinary achievements and of following the consilia of Christ [Evangelical counsels], not common to all people but only to the most perfect. This course will be accompanied by aromatic wine (claretum), symbol of joy. Second part The sermon reprises the biblical episode of Christ's supper with Lazarus and Magdalene. The theme of the separation of the soul from the body is presented, with a comparison between what Lazarus of Bethania experienced and what Christ would experience. 40K Discussion on the value of the anointing of Jesus by the Magdalene and the gifts sent by Jacob  to his brother Esau (Genesis 32): It is only through the 'hidden' works of piety and almsgiving towards the poor that we can atone for the sins that anger God against us. Thus, aware of her own guilt, the Magdalene appeased Jesus through anointing (40L). “De quibus operibus pietatis hodie proponitur unum de unctione. Debemus et nos Christum de receptis beneficiis spiritualiter inungere triplici nobili unguento scilicet: 1) Dolentis contritionis. 2) Gementis compassionis. 3) Ferventis devotionis”. 2.1. The ointment of sorrowful contrition is portrayed by depicting the preparation of the ointment using the vile herbs, symbols of sins born of evil intentions and collected in one's conscience. The ointment produced from this juice will be curative for mortal wounds and will cleanse the sinful soul and satisfy God in face of the offences committed. Exemplification through the episode in which Judith washed and anointed herself with myrrh. 40M Several questions are discussed, namely whether a confession without bitter repentance and without the intention not to sin again can be allowed; what is the relationship between the greatness of sin and the purity of contrition and, finally, (40N) whether the intensity of pain can be excessive in contrition. 2.2. The second ointment (40O) is to be prepared from bitter herbs in memory of the bitter Passion of Christ. These are to be gathered from the garden of the Church, where the weaknesses of poor Christians abound. The ointment is likened to that used by the Good Samaritan to heal wounds (Luke 10.34); theme of compassion for one's neighbour. 2.3. The third ointment (40P) of fervent devotion is produced from the noble and salutary plants that are the works of God's piety and especially the bitter and salvific death of Christ. It is represented as the ointment used by Mary Magdalene [the pericope of the day]. Third part  The invective of Judas against Mary Magdalene's actions is discussed (40Q) . He is moved by avarice although he claims to be interested in the poor. A warning is thus given about the danger of detractors of the righteous (detractio), who disguise their intentions under the guise of charity and piety. The concept of infidelity is analysed in three points: “Infedelitas autem ut in plurimum in tribus solet comitti, scilicet: 1) Fractione promissionis. 2) Deceptione commissionis. 3) Suppletione omissionis”. 3.1. Discussion on those who break their word, with some cautions to be taken against the treacherous. 40R As positive exemplum, the myth of Damon and Pythias exemplify the values of trust and friendship. 40S It is stated that falsity reigns everywhere, making every human action unsafe. Similar to a wolf are those who in times of trouble invoke God and the saints but, once freed from danger, forget their promises. Not keeping one’s word, particularly towards the deity, is exemplified through the myth of Hercules and Laomedon, narrated by Ovid 40T. Questio on which is the greater obligation between an oath and a vow. 3.2. The second type of infidelity manifests itself whenever one performs a duty (commissio). Rare are the faithful servants who spend faithfully and without personal profit the master’s goods (cf. Luke 12). Various are the types of unfaithful servants and administrators: - those who rob their master; - guardians and curators who disperse the assets of pupils and, similarly, procurators of churches and monasteries, tax officials, etc. Two virtuous exampla of administrators are presented: the consul Lucius Valerius (Agostine, De Civitate Dei) and Joseph (patriarch) (Genesis 41); - the fraudulent. Exemplum (Augustine in De Trinitate) of the mime who identifies the desire to buy cheaply and sell dearly as what accomunate all his spectators: “Vile vultis emere et care vendere” (40Y). Questio: whether it is possible to resell at an increased price what one has bought. Distinction between the sale of objects that required additional work and speculation; those who speculate are liked to the merchants driven out of the temple by Jesus. 3. The third infidelity (40Z) consists in deprivation, especially regarding restitution of fraudulent gains, not returned goods, or partial restitutions. Questio: whether one who has been damaged in the body should be compensated. Distinction between irreparable and curable damage (with references to the lex talionis). 41A Questio: Whether one should be rewarded if one is damaged in the goods of the soul (inclining to sin). 41B Discussion of three modes of defamation, according to Duns Scotus.

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 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].  -

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)