Incipit  Qui videt in abscondito reddet tibi. Mt 6. Quoniam ut dixit apostolus: Omnes vos manifestare oportet ante tribunal Christi [2 Cor 5.10], ideo pro tribunali hodie hic sedet Iesus, unde (?) uno venit ex latere iusticia ad accusandum peccatores et ex altero venit misericordia ad defensandum; ut ergo accusationes istas evadere possumus, recurramus ad fontem gratie etc. Qui videt in abscondito reddet tibi etc. ubi supra. Hodie ante tribunal Christi cum suis fustibus et latronibus currit Iusticia adducens peccatorem vinctum et clamat per Ioel prophete: Canite tubam in Syon et congregate populum et adunate senes et parvulos, quia miserum peccatorem accusare volo”, et vertens se ait: “O serenissime Iudex..." In front of Christ, justice accuses a sinner and asks for his condemnation, while the intervention of mercy convince the judge to postpone the verdict, saying that she will teach the sinner to change life. Focus of the sermon is on the need to conversion, without any further delay.  Justice accuses the sinner of two main sins: inordinate love of himself («ex amore suo inordinato»); and ambitious inflated soul, i.e. presumption («ex ambitiosa anima elata»). Justice points out that these were the same sins of Lucifer so the human being will deserve the same condemnation, which the judge has to sentence without waiting. The gravity of the two sins is presented through a series of quotations from patristic and theological authors, who are presented as doctores (a term that acquire a legal connotation in this context). The sinner in tears pleads for mercy in front of Christ, and in his support steps up Mercy, who first points out that the case of Lucifer and the man are different, since the first was fully aware of what he did – so cannot convert – while the man did it out of ignorance («ex ignorantia»), and his tears shows it. Misericordia asks the judge to have mercy and to allow her to teach and correct the sinner («Ideo, o benigne iudex, aspice peccatorem iam plorantem, concede eum misericordiam et eum per doctrinam ewangelii se reconoscere faciam et crastina die de accusatis iustum reddam»). Christ as judge allows it, and Mercy takes the sinner on her side, where she exhorts them [note the passage to the plural] for conversion, insisting on two topics: to convert by means of contrition and by escaping the behaviour of the hypocrites [link with the Gospel of the day]; to convert by means of the maceration of the body, i.e. by means of fasting. It follows an exhortation marked by the repetition of the sentence «O peccatores convertimini…», where the two topics are explored on the basis of a series of auctoritates, which serves to comment some point of the Gospel of the day.

Dynamic is the same of the previous sermon.  justice brings a sinner and accuses of two types of infidelity, for the lack of faith in God and to be ungreatful for the earhtly goods he receives by considering them more important than God and by misusing them (reference also to the poor). The sinner in tears addresses God, recalling that God prefers the conversion of a sinner instead of his death and proclaming the intention to convert. So, mercy states that the accusation of justice are true, yet recalls Jesus his incarnation and death for the sinners, asking to allow her to make him just by means of the words of the Gospel. The judge says that this arguments win on him and allows mercy to take care fo the sinners. Her exhortations focuses on two points, i.e. to dispose his home (i.e. the conscience) by means of humility and humble confidence in God.

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.

In the introduction - beside a passage of the Aeneid - is discussed at lengh the Gospel about the Probatica pool in Jerusalem, insisting on the symbolism of water.  In the main body, part of the discussion is about vices, but then the sermon focuses on contrition, with references also to the importance of tears (link with the water in the Gospel of the day). The sermon ends with 's quotation from Purgatorio 9, which serves to introduce the divition of penance in contrition, confession, satisfection (topos), hence linking the sermon with those of the following days

Introduction

True conversion only due to God’s direct intervention («Sine me, nihil potestis facere»; John 15.5). This is true for the whole humanity, which was as an hospital full of people sick of incurable diseases, «propter quod de studio paradisi venit ille magnus medicus practicare et infirmos curare». The same is true for each sinful soul. Since the topic is complex (subtilis), the preacher explains it with using a medical simile by pointing out the seven actions that a doctor performs: «Primo facies inspicitur Secundo pulsus tangitur Tertio urina attenditur Quarto dieta precipitur Quinto syropus immittitur Sexto purgatio tribuitur Septimo refectio conceditur» (f. o7r). - Development  - 1) Christ switches on the lamp of mercy and sheds light on the conscience (the face), so that one might know his/her sins. The example is that of the denial of Peter, who was called back by the crow of the rooster. The roster symbolises the preacher, since he shakes his wings (i.e. avoids sins and lives an exemplary life) and crows when the end of the night is close. 2) Checking the pulse = contrition. The five fingers of Christ’s hand are: fear, pain, loss, injury against God, angels and saints’ enmity. 3) Urine = confession, since it shows which is the illness: «Confessio est sicut urinale in quo urina peccatoris fetens ab interiori existens ostenditur confessori». The urinal needs to be clean, i.e. the confession needs to be clear and full. The confession must not expose the sins of other people (if the sin involves people that the priest might know, one needs to remain vague in the details), since one must «servare famam alterius in confessione». The confessor needs to be meek. 4) Diet = penance, which needs to fit with the specific sins.
5) Syrup = prayer, since it is sweet and one need to have it both on the morning and on the evening, mixed with warm water, i.e. with tears of repentance. 6) Purge = restitution and remission of injuries («non enim dimittitur peccatum nisi restituatur ablatum»). 7) Refection, after the purge one receives a light type of meat – in the penitential process this is the eucharist (yet, not before one performed the restitution!).