Introduction
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Divisio (see above) 1) First part: pride manifested itself among human beings for the first time in Adam; it is a so cruel sin that it misled even «the first angel in heaven» (i.e. Lucifer). Criticism of the «diabolical pomp» displayed by human beings in churches (direct indication to the preacher: «At this point, scold men and women for dressing lavishly»). Pride considers neither person nor time (even Jesus was tempted to pride by the devil [reference to Matthew 4, 9], and «more pride is found in prelates than in all others»). 2) Second part: greed is a «disordered appetite to have». Radix omnium malorum est cupiditas (quote from 1Timothy 6, 10); due to greed, numerous crimes are committed (exemplum: Polydorus murdered by his uncle Polymestor [reference to Vergil, Aeneid 3, 49-68]). Caracciolo continues the quote from Revelation 16 (cf. Division). 3) Third part: the content of the third cup is poured on rivers and springs (reference to Revelation 16, 4), that is, «on voluptuousness and carnal pleasure». Lust causes blindness of mind, bad counsel, inconstancy, self-love and hatred of God, desire for earthly life and desperation for eternal life. Regarding the possibility of resisting this sin, even members of the clergy should not rely on their own abilities: in fact, «there is nothing better than avoiding the “troppo domistica conversazione di femine». 4) Fourth part: wrath is a «disordered appetite for revenge»; wrath is «like a fire that consumes and burns human beings» (reference to Revelation 16, 8-9). Three types of wrath (cf. T21/2 Monday after Oculi): 1. Wrath of passion (not a sin, because it depends on the individual nature; reference to Aristotle); 2. wrath of zeal (= desire to take revenge on a bad person; exemplum: Moses angry against the idolatrous people [from Exodus 32]); 3. wrath of vice (= desire to take revenge more out of hatred than reason). 5) Fifth part: sloth is «laziness of mind, the tedium of starting something and the fear of not being able to finish it»; the slothful have dark minds (reference to the darkness caused by the cup of the fifth angel in Revelation 16, 10). 6) Sixth part: gluttony is a «disordered appetite to drink and eat»; the cup of the sixth angel dries up “the great river Euphrates” (reference to Revelation 16, 12), which represents the «insatiability of gluttony». Exempla of gluttonuous: Adam (reference to Genesis 3-4), Noah (reference to Genesis 9, 22), Lot (not Noah, as reported in the text; reference to Genesis 19, 31-37), Esau (reference to Genesis 25, 31-34), Holofernes (reference to Book of Judith 13, 1-10), Herod (reference to Matthew 14, 10; Mark 6, 17-28), the «rich man» (reference to the parable of the rich man and Lazarus (beggar), from Luke 16, 19-22).  7) Seventh part: the content of the seventh cup is thrown into the air (reference to Revelation 16, 17), and this means that «the sin of envy is founded in the air and in bad will». Exempla of envious: Cain (reference to Genesis 4), Joseph (patriarch)’s brothers (reference to Genesis 37, 12-36), the priests and Jews who asked for the crucifixion of Christ.  
Conclusion  The capital vices are like seven chains that bind human beings to the devil, making them slaves of sin; to escape this condition of slavery, confession is necessary.

Introduction Natural gold ≠ artificial gold (IA). To eat the gold dust provides strength and protect from leprosy (references to Avicenna and Platearius). The artificial gold is exteriorly similar but without these quality (it’s only an expense and a waste of time and work). The same is true with good works. When they are done with the correct intention, i.e. to glorify God, they protect you from the leprosy of sin. Yet, if they are done "cum sinistra intentione", i.e. for your own glory, they have only an exterior appearance, but without any merit. Biblical reference (Cain and Abel) and to canon law. Questio: "Utrum existens in peccato mortali vel faciens aliquod opus de genere bonorum sinistra intentione frustretur omni premio et nihil mereatur sua operatione" (IB). In the reply, the key authority is Bonaventure: a sinner should not stop from doing good works, since they prepare to receive the grace and dispose to conversion. Distinction between alive works and death works: “Oportet enim quod prius quis desinat esse vitiosus quam incipiat esse virtuosus, et naturaliter remissio peccatorum precedit infusionem gratie” (ID). This leads to discuss about Lent. Since God wants to grant abundant graces for the feast of the Resurrection, hence the Church organized this penitential time so to help the faithful to be ready to welcome them: “ut huius igitur simus capaces ordinavit mater ecclesia vigiliam scilicet tempus penitentie et dispositionis per XL dies quod hodie incipit et omni die aliquod preparativum ponit atque ipsius gratie speciale dispositivum”. Divisio (see above) - based on the whole pericope not on the thema First part Fasting and abstinence should not be hypocritical (in discussing the pericope, note the distinction between litterliter and moraliter). Three main fruits of fasting: Comprimit canis vitia Elevat mentem ad superna Dinat virtutem contra demonia 1.1. Fasting serves to rule the flesh (which is the horse of the soul...). Yet crucial is fasting from sin (IF). Question on who must fast, and list of the categories which are exempted (IG). 1.2. Fasting elevates the mind (series of exempla and ¬auctoritates). Question: if drinking clouds the mind more than eating, why does Lent require fasting from food? (II) 1.3. Fasting wins over devils. Natural example: the elephant wins over the dragon when it has an empty stomach. Question about the type of forbitten food - dairy and eggs are connected with the production of semen and so an arousal to lust (basic notions of medicine): “ex eorum commestione plus superfluit ut vertatur in materiam seminis cuius multiplicatio est maximum incitamentum luxurie” (IK). Second part Appeal to the moderation and the detachment from worldly things. Moraliter: Contraposition among the ancient philosophers about the true richness and happiness of human beings. Epicurean stated the earthly goods (the sermon harshly attacks them) while the Peripatetics said it was virtue, sit it cannot be lost (“qua non servantur in bursa sed in anima”; IL). Positive examples are Socrates renounced to gold (reference taken from the Decretum) and Boethius. Christ is put in the same line of the Peripatetics (“Hanc etiam opinionem doctor noster Christus tenuit...”; IM). One has not to treasure things on hearth for three reasons:  Periculose et damnabilies Nocive et instabiles Infructuose et steriles  2.1. When one looks for richness, s/he is exposed to dangers such as lie, fraud, usury, robbery. Here the sermon quotes the whole parable of the rich fool (Luke 12:16-21) and the sentence on the simplicity of the birds (“Nolite soliciti esse...”; Matthew 6.36). Distinction between different ways of “solicitudo circa temporalia”: necessary, unnecessary, immoral (“talis fuerat in Iudeis et Pylato, timentes ne perderent regnum quod possidebant occiderunt Christum” IN), erroneus. The Gospel criticizes the last three, not the necessary sollicity (such as in sowing or harvesting etc). 2.2. Their possession is harmful, since provokes anxiety and insecurity. Reference to the episode of the encounter of Augustine with the poor person in the Confessiones (IO). 2.3. They are infructuous and make also virtuous people infructuous (internal reference to XIXQ). Third part Necessity of a virtuous behaviour for the eternal reward. Crucial is to have an holy and immaculate life (“vita sancta et immaculata”). Erarium disponere Divicias reponere Custodiam apponere 3.1. Direct parenetic address to the listener in the last section: “Nunc ergo peccator audi me, et deus exaudiet te. Vita tua mors est et vana vita. Vis ergo apprehendere veram vitam, noli alta sapere [...] Per illa enim que tibi dat suadet exire a peccato [...]. Cur ergo bonam mortem desideras et vitam bonam non curas? [...] Iam persuasus es a deo ut recedas a malo”. Dangerous to postpone a good decision: “O frater, noli claudere hostium venie... [...] Iam deus pulsat ad hostium” 3.2. A laborious life of virtue keeps and increases the treasure, since it creates the habitus of virtue. 3.3. The custody of the senses is the protection one needs, since they are the gates of the heart.