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  Final cause governs actions. Jesus went to the desert to be tempted by the devil. Did the devil know incarnation in advance? When he was an angel, he saw it mirrored in God, yet after his fall, his mind is clouded and he was doubting since he saw contradictory sings about Jesus (nativity: singing of the angels and the star vs. poverty and fragility). Hence, the devil tempted Jesus to discover the truth and to avoid the human salvation (4AB). Division The previous Gospel pericopes indicated the virtues and the dress that need to equip the penitent, now it is time to see the adversary’s attack and his attempt to strip the soul of the eternal reward: «qualiter adversarius tales aggreditur ut eos mercede possit eterna privare». The division follows the Gospel narrative (see above). First part «Circa litteram»: Jesus was brought to the desert between Jerusalem and Jericho (the same of the parable of the good Samaritan) as a place apt for doing penance. «Et vocatur quarentena» since Jesus was fasting for forty days and nights. Human beings have free will, otherwise there would be no merit in good works. Reference to Peter Lombard, Lib. Sen. II, II, 23 c. 1 and to the commentary of Bonaventure to it: “Deus ideo permittere voluit hominem a dyabolo impugnari, si fortiter et viriliter ageret, maiorem gloriam inde consequeretur” (4D).The temptations serve:  Ad probitatis probationem Ad iniquitatis corretionem Ad humilitatis eruditionem Temptations serve to prove the believers. Biblical exempla (Job and Abraham) and an extensive quotation from the story of Judith: «Vos frates, qui presbiteri estis...» (Judith 8.21-28), where the heroine recalls how God used to tempt the patriarchs and how one needs to keep trust in God. Temptations and tribulations serve to purify (as with gold, as with martyrs) and to avoid spiritual pride. Where does a temptation come from? From interior is the most dangerous, from the exterior is weaker (it does not have power if not joining an interior temptation), from the devil is the weakest, as said by Augustine and a rhymed verse: «Augustinus: Debilis est hostis, qui non vincit nisi volentem. Et ideo metrice dicitur: Hostis non ledit nisi cum tentatus obedit. Est leo dum cedit, si stat quasi musca recedit” (4G – comparison with lion and fly). However, the devil tempts more the penitent  then the sinner, since the latter is already in his power. Second part  Ample explanation ad litteram. Three temptations are the same used by Satan to overcome the humanity at the beginning (gluttony, vainglory and avarice), for this reason he is allowed to assault Jesus in this way. The reply to the second temptations (that upon the pinnacle of the temple, i.e. «locum ubi doctores legis consueverant populo legem exponere» serves to clarify that it is wrong to expect a miracle for something can be done normally (in this case, to go down using the staircase; 4H). The traps of the devil are without number, one needs to strike back with every kind of caution and virtue. In particular, the devil: Abstinentia maceratos tentat gulositate Pietatis assiduos, superbia et vanitate In divinis celicos, symoniaca pravitate (4K) In a mallow and rational way, the devil invites to moderate fasting and abstinence, arguing that they are weakening the person and are irrational. Reference to an exemplum taken from the life of saint Francis (source Bonaventure). Again, the image of the devil that tempts people in three ways (allegory of Daniel 7.5: the bear with three rows of threats as the devil that aims to swallow the devout souls  and to break their good purposes; 4L). Avarice – as a form of idolatry - is a form of adoration of the devil. The sermon connects it with simony, lamenting the present situation: «Heu multos hodie...» (4N). Issue of the offers for the sacraments: an offer cannot be requested or binding, but they can be accepted as free and as a laudable custom, yet the celebration of sacraments must not be postponed for it.  Third part Help of the angels  to people. As a person going to a battle needs someone who instructs and leads him, in the same way God sent a guardian angel to everyone as teacher – reference to Peter Lombard and Psalm 90. Three key aspects of the angel: Nobilitatem Dignitatem Utilitatem (4O). The last part underlines how the angels «a peccatis retrahant; ab inimicis defendant; ad paradisum perducant» (4T). Discussion whether Jesus and the Virgin Mary had a guardian angel. Jesus no but the angels served him. About the Virgin there are different positions: the sermon prefers the position of François de Meyronnes who sates that the Virgin was protected directly by the Trinity and so could not be attacked by the devil, so the angels only pay homage to her (4T). The angels assist the humans also to accelerate the full restauration of their status after the fall of the rebel angels, hence they help the conversion of sinners and rejoice for it. Finally, the sermon lists six characteristics that one has to learn from the angels to live like them.

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 Interpretation of the thema: God deprived the ungrateful Jews of the vinea, i.e. of the honor of divine law, and gave it to aliae agricolae, i.e. to the Christians, because they were more grateful.
Divisio (see above) 1) First part: only the Christians are (spiritually) regenerated by the water of baptism; all other peoples are not children of God, but of «carnal and earthly Adam», so they live «carnally and bestially, like Jews, Turks and Moors». 2) Second part: only the Christians are freed from the «chains of sin»; “Tibi dabo claves regni celorum; et quodcumque ligaveris super terram, erit ligatum et in celis» (God to Peter, quote from Matthew 16, 19). 3) Third part: only the Christians were delivered from the hands of the devil by Jesus Christ; the submission of other peoples to the devil is represented by the image of Samson turning the Philistines' millstone (reference to Judges 16, 21). 4) Fourth part: the Jewish people, although they received the Law from God, never had such true news of God as that contained in the “New Law of Christ” intended for Christians (Moses, Abraham and Jacob never saw God clearly, but always through forms temporarily assumed by God; Christians, on the other hand, received the New Law directly from God made man). 5) Fifth part: Christians are the only people to whom God has given his body and blood as nourishment. Caracciolo mocks the Jews («O Giudei, chi eravati già chiamati figliuoli de Dio, a la barba vostra! [i.e. “Take that, Jews!”], because the manna they received in the desert didn’t give them eternal and blessed life as the body and blood of Christ give Christians (“Patres vestri manducaverunt manna in deserto et mortui sunt […] qui manducat hunc panem [i.e. the body of Christ] vivet in eternum” [quote from John 6, 49 and 59]), provided they receive it in a worthy manner (“Chi lo manza indigniamente, se manza el iudicio in contra”, quote from 1Corinthians 11, 29). 6) Sixth part: only Christians have received many effective remedies from God to heal their sins (other peoples, on the contrary, “go to the hot house” [i.e. to Hell] whether they die with mortal or venial sin). For Christians, the remedy for original sin is provided by baptism (reference to Decretum Gratiani); the remedies for mortal sins are the general confession during mass, the holy water and the devout prayer of the Pater Noster. 7) Seventh part: only Christians, as true children of God, can inherit God's grace and all his glory (“Si autem filii et heredes: heredes quidem Dei, coheredes autem Christi” [quote from Romans 8, 17]); all the other peoples are like bastard children and will not be welcomed into Paradise. Christians, precisely because of this greater reward received from God, must love, fear and reverence God more than all other peoples (“The more each person must be humble and ready to serve God for the gifts received, the more he or she feels obliged to give credit for the good received"[reference to Gregory the Great]).

Introduction In the introduction of the sermon, Ferrer states that he wants to clarify, after talking about the burial of Christ's body (cf. sermon T26 Good Friday), where Christ's soul went and what it did before the resurrection. In this way, the preacher can introduce and describe the quatuor loca inferni where Christ's soul descended to visit the souls there: according to the doctrina fidei christiane, in fact, for as long as Christ's body was in the tomb, his soul descended into hell (“Sicut fuit Jonas in ventre ceti tribus diebus et tribus noctibus, sic erit filius hominis in corde terre tribus diebus et tribus noctibus” [Matthew 12, 40] = Jonah as a figuration of Christ). Although Christ's body and soul were separated in those days, nevertheless his divinity was never separated from either body or soul (Ferrer explains this concept through two similarities: the divinity of Christ is not divided by the separation of body and soul, just as an apple that, cut in two, retains its smell in both parts, or a crystal that, cut in two, continues to reflect the light of the sun in both parts). Divisio 1) First part: concerning the first place of hell, i.e. the “prison of the damned” (carcer damnatorum), where the Christ’s soul manifested its divinity “per rigorosam increpationem, non secundum essentiam sed secundum effectum” (reference to Thomas Aquinas, Summa Theologiae III, q. 55 art. 2). Christ’s soul descended to this place for two reasons: 1. “Ad ligandum Luciferum” (to exemplify this reason, Ferrer uses the story of Tobias and the angel Raphael following Beda's interpretation); 2. “Propter rigorosam increpationem”, i.e. to rebuke the souls of the damned (including those of the “magnos philosophos, Platonem, Aristotelem et alios” [reference to Jerome]). 2) Second part: concerning the second place of hell, i.e. the Limbo of the Infants (limbus puerorum), “ubi sunt omnes pueri qui decesserunt cum solo peccato originali”. Christ’s soul descended to these souls per gloriosam consolationem, telling them to give thanks to God for their condition which, unlike that of the damned, provides exemption from the sensory punishments of hell. 3) Third part: concerning the third place of Hell, i.e. the “place of purgation” (locus purgandorum), “ubi est ignis [that will last until the Judgement Day], sed non sunt ibi demones, qui nullus ibi intrat qui non sit in gratia dei”. Christ’s soul descended to this place per copiosam liberationem. Quaestio posed by the Doctors of the Church (reference to Thomas Aquinas, Summa Theologiae III, q. 52 art. 8): did Christ free all the souls that were in purgatory when he descended into it? According to Ferrer, this question can be answered in two ways, namely: 1. “per rigorem iusticie”: in this sense, we must understand that Christ only freed souls who have completed the time of penance (this is the Thomas Aquinas’ interpretation);  2. “per dulcedinem misericordie”: in this sense, we must understand that Christ freed all souls in purgatory (two similarities: Christ as a newly crowned king who, entering the city, frees the prisoners; Christ as a newly elected pope who grants large indulgences and numerous graces). 4) Fourth part: concerning the fourth place of Hell, i.e. the “bosom of Abraham” (sinus Abrae), where the souls of the holy fathers were, without suffering any pain, from the beginning of the world until Christ's resurrection: then, when Christ's soul descended to this place, they saw his divinity and received glory and paradise (reference to Augustine).

Introduction Parallel between illness and sin: one has to remember the sins and present them now to the physician of the soul, without waiting the final judgment when they will be recalled in front of everyone. “Debemus ergo stimulo peccatorum in coscientia cum centurionem Christum invocare” (note the use of plural person). The servant ill at home is the soul wounded by sins in the body that is unable to move, i.e. to perform good works [1U]. - Three questiones “Queritur utrum aliquid peccatum mortale sit ita grave quod per dei misericordiam non possit deleri” [1X]. All type of mortal sin can be forgiven by the divine mercy in this life. It follows the interpretation of the biblical passage on the sin against the Holy Spirit.
“Queritur secundo an sit aliquid peccatum ita leve quod absque dei misericordia possit removeri” [1Y]. Every sin is against God, so even the allegedly lesser sin cannot be forgiven without divine mercy, i.e. it needs the previous intervention of grace, which provokes contrition in conscience: “offensa non remittitur nisi per gratiam que causat benignitatem contritionis in coscientia”. “[Queritur] tertio an unum peccatum mortale sine alio per dei gratiam possit removeri” [1Z]. No mortal sin can be forgiven if other equal sin remains, since the divine grace is incompatible with it. The confession of sins needs to be complete. - Divisio (see above) - First part  First “circa literam” (postil to the pericope) and then moraliter: the servant becomes the soul of a friend in Purgatory (“designari potest amicus defunctus cuiuslibet fidelis viventis [...] quod ut miser in purgatorio detinetur et torquetur”; 2A). In particularly, one must suffrage for the souls of his parents for three reasons: Familiaritatis et caritatis, quia puer sive servus; Debilitatis, quia iacet paraliticus; Penalitatis, quia male torquatur. 1.1 Natural exempla: storks take care of their old parents, covering them with their fathers and feeding them; other birds protect those hit by the sun, with a ¬a fortiori reasoning, “quantomagis homines” need to provide for the relatives and friends in Purgatory with prayer and almsgiving [2B]. Note the use of the first-person plural, inclusive and parenetic. Four types of suffrages: the offer of priests, the prayer of saints, the alms of friends, the fasting of relatives. The power of the mass for the deaths is underlined, referring an exemplum by Gregory the Great: “volens igitur parentes et amicos celeriter a vinculis purgatori liberari faciat pro eis missas celebrari” [2C]. Shorter on almsgiving [2E]. 1.2 Weakness of the souls in Purgatory, since they cannot gain merit and help themselves. Within the mystical body of the Church, one can benefit another. 1.3 Are the pain in purgatory superiors to those on earth? Yes. -  Second part Centurion’s humility, and the goods that derive from it: patris [celestis] furorem placare hominem a dyabolo liberare donum gratie abundanter procreare 2.1. Humility is effective against divine wrath, as a plant able to bow resists to the strongest winds. Fable of the oak and the reed by Aesop: “Propter quod fabulose dicitur [...] inter quercum et arundinem”. Oak is rigid and strong, it does not flex (no humility), is broken by the wind and asks the reed how it survived. In the same way happens in front of the divine wrath one has to humiliate itself opposing no resistance; exemplum of Socrates and the tyrant [2I]. 2.2. The devil has no power on humble people: they are like small fishes that escape from his net [2K]. Reference to the example (figura) of Hezekiah discussed by the epistle of the day. 2.3. Divine grace is like water, which flow towards and fill in the lower places. Example is the humility of the Virgin Mary that became “full of grace”. In the same way, Abraham and the centurion. - Third part Firm faith is the radix, the foundation of every good (“firma fides vel credulitas est fundamentum omnins boni”), since it is said: Iustus ex fide vivit (Galatians 3:11). From faith: Peccatorum remissionem Demoniorum confusionem Optatorum consecutionem 3.1. From faith the remission of sins. Different ways to believe: credere deo, credere deum, credere in deum (i.e. “credendo in eum tendere cum amore”; 2L). 3.2. Faith chases devils away. Reference to “Papias in exphositione super Iuvenalem” (Juvenalis): the shield given to Achilles descends from the sky, which symbolizes Christ who descends from heaven to preach the faith, identified with the shield [2N]. 3.3. How faith allows to reach the desired goals is demonstrated by an exemplum about Alexander the Great: “narrat magister in hystoriis quod cum Alexander magnus venisset ad montem Caspios...”