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 All things created by God have an internal order; without it, peace and stability fail.
Divisio (see above) 1) First part: God totally destroyed some cities for two reasons: 1. Because the whole population was “stained with sin” (exemplum: Sodom and Gomorrah); difference between divine justice and human justice: God also punishes the multitude, while men punish only the individual; 2. For lack of final penance (exempla: destruction of Babylon; detruction of Nineveh;  destruction of Jerusalem); appeal to Italy to do penance to escape the fate of Constantinople (cf. General Notes). 2) Second part: sometimes God punishes cities and people like a father; three reasons: 1. Purification from sins (exemplum: destruction of Jerusalem by Nebuchadnezzar); 2. Elimination of ingratitude (exemplum: destruction of Jerusalem by Jehoash [reference to 2Chronicles 25, 5-24]); 3. Revelation of the true nature of things = the true good is the spiritual, not the temporal. 3) Third part: God defends some cities or people for three reasons: 1. Compassion for the suffering (exemplum: God’s compassion for the people of Samaria during the siege of Ben-Hadad [reference to 2Kings 6, 24]); 2. Compassion aroused by the prayers and devotion of good people (exempla: God’s compassion for Hezekiah during the siege of Sennacherib; God’s compassion for Judith); 3. Mercy for penitents (exemplum: God's mercy for Nineveh).