"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 “Tempus istud quadragesimale et thema dant mihi motivum de quadam materia predicandi multi utili et necessaria persone que stat in peccato mortali et mala vita quo poterit exire peccatum per gratiam dei” (f. s6r). On the word surge and the story of Elijah, first a litteral interpretation and then “iuxta intellectum tropologicum vel moralem” (moral interpretation): land of Israel = the condition of sin. Ferrer explains the dynamic of retribution. The good works done in mortal sin have no merit but are useful, with an earthly reward and may contribute to return in the state of grace (“si continuaveris bonum opus retrahet te de peccato nec permittet te mori in mortali”). Yet, even after conversion, they will remain without eternal reward (this is true also for saints, such as Paul and Mary Magdalene, whose good works done before conversion were unremunerated). Key biblical text John 15: “quia sine me nihil potetis facerer”.  Sarepta = penance, which allow to raise from mortal sin: “Iuxta intellectum spiritualem modo videamus quomodo surget persona que diu dormit in peccato mortali”; list of biblical passages on surge/surgite. Division On rising from sin by tmeans divine grace, explained with the simile of getting out of bed in eight actions (see above). The sermon is structured around these eight actions. Main part 1) Opening the eyes = recognize sin, through grace - each one according to his/her state of life (exempla from religious life). Reference to David and Psalm 50 (Miserere). 2) Sitting up on the bed = contrition (with distinction from attrition). Example - giving voice to direct discourse - of a friar and a sentenced to death. True contrition: matter = pain of sins; form = awarness of having offended God. 3) Getting up, not naked but with a shirt = good resolution to amend, will to wear the new man (not yet effective, but it functions as a martyr's desire: it is already meritorious). The sermons dwells on the example of the loss of virginity and the impossibility of recovering it. 4) Go away from bed = abandon bad company (poet's quote: "Que nocitura tenes quamvis sint cara relique"; Distica Catonis?). Utmost clearly Christ: if a member is a scandal to you, cut it. It must be understood in a figurative sense (it recals the theme of the hand as an "organum organorum"), cut off dangerous relationships (servants, procurator, confessor, teachers...). 5) To spit abundantly (“spuit non solum materiam parvam sed grossam”) = confession  6)  Put on the shoes = forget past offenses and renounce to revenge: “Beatus qui potest dicere non habeo odium in corde”. 7) Put n the belt = repaying debts, fixing damages, and living soberly (“minuendo excessum et ornamenta vana”). 8) Wash hands (and face) = almsgiving. Sevral practical practical advice [already encountered in the Lenten sermon colletion]: a) divide the cash box in two ("in capsa"), so as not to mix badly acquired money with others - so that seeing them may arouse remorse and push one to return them; b) don't put the leftover food back in the pantry and don't give it to the dogs - it must be given to the poor.

Introduction The sermon opens by presenting the duty that parents have towards their children and exposing the cases in which a father can legitimately disinherit his son. The detailed list of seven cases is a vademecum on matters of inheritance (e.g. filial violence against his father, sexual intercourse with his mother or his father’s concubine, attempts to prevent the father from making a testament; do not care to set his father free from prison) serves to point out that the initial request of the prodigal son was legitimate. The sermon next presents three quaestiones that revolve around the restoration of the sinner after penance, with specific attention to the issue «whether the deeds that were alive through charity and mortified by sin will live again through penance» («Queritur tercio an opera per caritatem viva et mortificata ex peccato per penitentiam reviviscant»; 16R), underlining also the positive effects of the good works that one does in the condition of mortal sin. Drawing on Bonaventure, the sermon insists on the importance that one – even in mortal sin – should not desist from doing good because God will find the right way to remunerate him/her with his grace. Main division (see above) First part Far from God, the human being cannot have rest (reference to the Confessiones of Augustine: «my heart is restless until it would come to you, God» (Inquietum est cor meum donec veniat ad te; 16V). Hence, the sinner must return to the house of the Father (God), i.e. the church, where he will find also his mother, i.e. the Virgin Mary: “Through penitence, the sinner must return to the house of God the Father, which is the holy Church, where he will be safe from all his enemies. There he will find a graceful father and a mother, who is the glorious and clement Virgin May, because she welcomes those who seek refuge in the womb of her mercy, she protects them from all enemies, and she nourishes them with the milk of grace” («Debet ergo peccator redire ad domum dei patris, scilicet sanctam ecclesiam, in qua securatur ab omnibus adversariis, et hoc per penitentiam, et inveniet patrem graciosum, matrem scilicet virginem gloriosam clementem, que refugientes ad gremium sue misericordie suscipit et ab hostibus defendit et lacte gracie nutrit»; 16X). It follows a long digression on the Virgin who, as a mother, fosters the return of the sinners (the texts build upon several quotations of Anselm and Bernard of Clairvaux). Second part The fruitful return of the penitent to the state of grace («fructuosa reversio penitentisa ad statum gracie»; 17B). Sinners are invited to identify with the prodigal son: «the sinner is far away and separated from God and, in the same way of this prodigus, he must come to himself and think of his actual extreme misery and the great mercy of God the Father; he must lament and not rest until he will come to the father of mercy, God of full consolation» («Moraliter peccator, longe a deo divisus et separatus, debet instar huius prodigi per conversionem in se reverti, pensare propriam miseriam et inopiam et dei patris maximam pietatem, dolere et non quiescere donec ad eum veniat, qui est pater misericordiam et deus totius consolationis»). This exhortation to imitate the prodigal son is reiterated, in a process that involves heart, mouth and action («Ad hunc patrem pium et benignum debet peccator ad instar filii prodigi: in corde recurrere ad eius benignitatem; in ore proponere propriam iniquitatem; in opere intendere satisfactionis humilitatem»; 17C). This threefold division is connected with the three parts of penitence: contrition, confession, and satisfaction. The first point puts on the forefront not the memory of the sins but of the benefits received from God. This positive memory of God’s mercy is the starting point for the conversion, yet, mercy cannot be separated from justice. The listeners have to recall that God will punish those who do not convert from their sin, even though this goes against his merciful nature (17D). Dealing with confession, the sermon provides the listeners with a formulary to start an oral confession. Next, it considers the relationship between contrition and confession. Why is outward confession necessary? Is «contrition and confession of the heart» not sufficient? Per se, the contrition joined with the intention to confess and provide satisfaction as soon as possible already purifies the sinner. Later on, if he/she does not confess and satisfy, the previous sin cannot return. However, in that event he/she commits a new mortal sin by breaking the Church commandments (17E). Yet, if through contrition God already cancels the sin, what effect has confession? The sermon states that – since each sin is «against both God and the Church» – there is an ecclesiastical/social dimension of sin that, consequently, needs an ecclesiastical reconciliation «through confession, imposed satisfaction and the priest’s absolution» (Dum enim peccator peccat mortaliter, peccat contra deum et ecclesiam. […] peccat contra ecclesiam quam contemnit et scandalisat, et ligatur altero vinculo, quod solum per confessionem et satisfactionem iniunctam et absolucionem presbiteri ydonei relaxatus»; 17.F). Moreover, aural confession is necessary to tackle the problem of rightly establishing the measure of satisfaction: to solve it, God appointed the priest as arbiter and gave him the power to evaluate and impose penances (potentia arbitrandi et taxandi). Third part The final part deals with the amorosa receptio patris. It opens with a complex exemplum taken from the Gesta Romanorum (the story of the son of Alexander the Great, who revolted against his father – a story whose moral interpretation was already based on the parable of the prodigal son). The reaction of the father of the parable points out that God goes to the penitent rapidly (velociter), embraces him sweetly (dulciter), and dresses him nobly (nobiliter). Here, the sermon discusses prevenient grace and its accord with the human responsibility in the process of conversion. Grace is compared with the sun that shines but illuminates only those who open the doors, or with the indulgence that the pope offers to everybody but that are acquired only by those who go to Rome (17N). In the text, remains some tension between the free gift of God and human initiative, whose importance is clearly outlined by emphasising the importance of the first step taken by the prodigal son: «The father would not have come to the prodigal son along the way, if the son had not said before: I will rise and go to the father» («Non enim pater prodigo venisset obviam penitenti, si non prius dixisset: Surgam et ibo ad patrem»; 17N). Still, the sermon clarifies that it is not the penitent’s action that provokes and obtains grace, which remains a gift that is given «after this disposition but not because of this disposition» («post quam [contritionem] non propter quam deus vult dare gratiam»; 17N). Next, it turns to the spiritual theme of the love relationship between God and the soul [spiritual marriage]. The kissing of the father is connected with the kisses mentioned in the Song of Songs and opens the way for a first person discourse of the beloved soul: «The embrace and the kisses are signs of peace and love. […] The soul, bride of Christ, habitually longs for this greatly blessed and mostly beloved kiss; she longs with great desire and frequent sighs and repeats with the Song of Songs: Let him kiss me with kisses of his mouth (1,1), so that she could rejoice and be delighted. As if the soul would say: ‘My mostly beloved groom Jesus, for whose love I am languishing, might give me those grace and mercy that I am longing for with the whole depths of my heart, and might comfort me with the sweetness of his piety and of his divine benediction, so that I could return to life’» («Nam amplexus and oscula sunt signa pacis et amoris. […] Isto osculo superbenedicto et amantissimo magno desiderio et frequenti suspirio anima sponsa Christi appetere solet, et ut iocundetur et letetur dicere illud Cantico 1: Osculetur me osculo oris sui, quasi dicat: ‘Amantissimus sponsus meus Iesus, in cuius amore langueo, immittat mihi gratiam et misercordiam quam totis visceribus cordis desidero et confortet me dulcedine sue pietatis et divine benedictionis et reviviscam’»; 17O).  Playing on the contrast between the two brothers within the parable, the sermon then introduces a final question: whether God loves more the sinner who does penitence than the righteous person who has always been so («queritur an deus plus diligit peccatorem penitentem quam iustum semper benefacientem»; 17R). The discriminating factor is the fervour, so a penitent can surpass a righteous person (examples are Mary Magdalene and Paul). The elder brother of the parable symbolises those who are righteous but tepid (cf. Revelation 3,15). Still, this is not the rule. The sentence of the Gospel that «there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance» (Luke 15,7) applies only to few special cases, while the supreme joy of heaven is indeed reserved for those who did not need to convert, first of all the Virgin Mary and John the Baptist.

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 The feverish woman (i.e. Simon’s mother-in-law, cf. Luke 4, 38-39) = the soul of Adam sick with the fever of sin.
Divisio (see above) 1) First part: four reasons: 1. «Praise»: one is worthy of praise if, despite being able to do evil, he doesn’t do it; 2. «Honor»: it's more honorable to succeed through one's own virtue rather than that of others; consequently, it’s more honorable to obtain heaven by one's own merits rather than by divine grace. 3. «Conservation grace»: sin allows human beings to become humble (exemplum taken from Paul 2 Cor 12, 7); 4. «Improvement»: error strengthens human beings and makes them better (exempla: St. Peter and Mary Magdalene). 2) Second part: four reasons: 1. «Perfection»: the free will of human beings is consistent with the perfection of the world; 2. «Mediation»: since angels only do good and Satan and his followers only do evil, an intermediate creature free to do good and evil was needed; 3. «Decoration»: the freedom of human beings is a beautiful thing (reference to “Ricardo [secundo Sententiarum]: perhaps Richard of Knapwell?); 4. «Exaltation»: the human being is exalted more for having sinned and then repented. 3) Third part: four reasons: 1. About the divine power: with the existence of sin God wanted to demonstrate that he has the power not only to create, but also to save human beings. 2. About the divine wisdom: divine wisdom manifests itself in the ability to derive good from evil; the usefulness of sin is in the good that comes from it (exempla: the creation of human being resulting from the sin of Lucifer; incarnation of Christ resulting from Adam's sin [“O certe necessarium Ade peccatum, quod Christi morte deletum est! O felix culpa que talem ac tantum meruit habere Redemptorem!”, quote from the Exsultet]); 3. About the divine goodness: without sin we couldn’t know God's goodness towards human beings; 4. About the divine justice: without sin God couldn’t show his justice.

Introduction
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Divisio (see above) 1) First part: the first misery into which human beings fall due to sin is the “servitude”: Qui facit peccatum, servus est peccati (quote from John 8, 34). Exemplum: the liberation of Peter (from Acts 12, 1-11; according to Caracciolo, «Peter in prison represents the sinner, the prison is the sensual desire, the two chains represent two natural defects, i.e. the difficulty in doing good and the ignorance [reference to Augustine], the guards represent worldly pleasures and promises»). 2) Second part: the second misery into which human beings fall due to sin is the “disfigurement” (or “stain”). Exemplum: sins of Salomon (from Book of Sirach 47, 22). Sin makes human beings similar to beasts, and «it’s worse to be compared to beasts than to be born a beast» (reference to John Chrysostom’s «homily of the Ascension»). 3) Third part: the third misery into which human beings fall due to sin is the “loss of temporal goods”: 1. Sin brings kingdoms and kings to ruin (exempla: Saul loses the kingdom of Israel [Samuel to Saul:«Because you have despised the precept of God, the Lord has despised you, and doesn’t want you to be king of Israel», quote from 1Samuel 15, 26]; David loses the obedience of the people of Israel [from 2Samuel 24]); 2. because of sin human beings sometimes lose their possessions (quotes from Luke 12, 20 and Psalmi 48, 11-12); 3. because of sin human beings sometimes lose their reputation («A good name is better than great riches», quote from Proverbs 24; exemplum: Mary Magdalene).
Conclusion Short exposition of the three types of sin: 1) “Original” sin: those who die with original sin cannot obtain eternal life (Nisi quis renatus fuerit ex aqua et spiritu santo non potest intrare in regnum Dei, quote from John 3, 5); 2) “Venial” sin: it doesn’t deprive the human beings of the love of God but can lead them to commit mortal sin; 3) “Mortal” sin: anyone who commits mortal sin and doesn’t confess is «in a state of perdition, damned in the hands of the devil, totally deprived of the goods of the faithful, deprived of the grace and hope of eternal life, worthy of death, enemy of God, expelled from heaven, intruder in the world without advantage».

Introduction «Sequitaremo hoggi, devotissimi in Christo, ad contemplare una ordinata et ben disposta virtù, cioè ad sequitare lo atto de la confessione […]» (cf. General Notes).
Divisio (see above) 1) First part: the confession must be simple, that is, the sin committed must be declared without mincing words; Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit (quote from Matthew 6, 22; «by “body" [lat. corpus] we mean intention and consciousness»). 2) Second part: confession must be voluntary; «this is the reason why, according to the theological doctors, the right thief deserved heaven». 3) Third part: one must confess «with pain of the heart, with tears, cries and sighs»; five signs of regret: 1. shame; 2. humilty (exemplum: the Publican, from Luke 18, 9-14); 3. tears (reference to Lamentations 2, 18); 4. fortitude of heart (exemplum: Mary Magdalene); 5. obedience (exemplum: Jesus Christ, who was «obedient until death» [quote from Philippesi 2, 8]).
4) Fourth part: “discretion” means: choosing a discreet, prudent and learned confessor; confessing one’s sins ditinctly; accusing only oneself, unless other people are involved in the sin; accusing oneself only of the sins committed. 5) Fifth part: Non tardes converti ad Deum, et ne differas de die in diem (quote from Book of Sirach 5, 8). Reasons why confession should not be delayed: 1. uncertainty of death («Vigilate, perché non sapete el zorno over l’hora [quote from Matthew 25, 13 Vigilate itaque, quia nescitis diem neque horam] de la morte»); 2. accumulation of sins («like the knots in a chain»); 3. estrangement from God; 4. impediments to the human will (e.g. the diseases); 5. disdain from God. 6) Sixth part: the confession must be complete, that is, all sins must be confessed; «What good would it be for a city to defend all its gates from enemies, and then have the wall opened by two large breaches? Nothing». 7) Seventh part: it’s necessary to have faith in the remission of sins.

Introduction
The woman of Canaan (cf. Matthew 15:21-28) allegorically represents the sinner: her sick daughter, in fact, is to be interpreted as the soul of the woman vexed by sin (for the theme of woman as the origin of sin, reference to Sirach 25).
Divisio
Ways to heal the spirit (based on the body healing techniques of the time): 1) By sweat: just as he who wants to perspire materially covers himself in bed and approaches the fire, so he who wants to expel the toxin of sin by the "sweat of contrition" must cover himself in his death-bed and approach the fire, i.e. remember the Judgement and the eternal damnation. Lacrima contritionis = sudor contritionis, by which the soul is healed. Exempla of people whose souls have been healed by the "sweat of contrition": king Hezekiah (reference to 2King 20); Mary Magdalene (reference to Luke 7). 2) By corporaliter minutio, i.e. the bloodletting: just as the bad blood corrupts the body, so the sin corrupts the soul; as in a bloodletting, the vein from which the “bad blood of sin” must be expelled is the mouth of penitent, i.e. during the confession. It must be noted that those who emittunt bonum sanguinem et malum abscondunt, i.e. justify themselves during confession, are not healed but rather make their condition worse; also those who delay the bloodletting/confession take several risks. 3) By fasting: just as he wo wants to to conquer a castle does so by starving it (because “a castle full of foodstuffs is harder to conquest”), so he who wants to heal his soul must fast, because “a soul full of sins is harder to heal” (references to Sirach 37). 4) By incision: just as a diseased limb is removed to prevent it from infecting healthy ones, so one must separate oneself from bad company to avoid being infected. 5) By burning: the word of God is like a fire capable of healing (references to Psalms, Jeremy, Book of Wisdom and Proverbs).