Introduction
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Division (see above) 1) First part: five types of fear: 1. “Natural fear” (common to all animals; it is neither good nor bad because it doesn’t come from free will); 2. “Human fear” (a negative one, typical of those who fear more for their body than for their soul); 3. “Wordly fear” (a negative one, typical of those who fear for their temporal goods; exemplum: Pontius Pilate condemns Jesus for fear of losing power); 4. “Servile and mercenary fear”, i.e. fear of punishment; 5. “Filial or reverential fear” (a postive one), i.e. fear of God because he is just, benevolent and worthy of reverence. 2) Second part: human beings fear God for three reasons: 1. Justice of God: God leaves nothing unpunished. Appeal to Italy and Venice to do penance. Inevitability of divine justice (reference to Valerius Maximus); 2. Power of God: if we fear temporal powers - explicit reference to the Venetian Signoria - we must fear God all the more, because God is omnipotent and everything depends on his will (exemplum: Antiochus against Jerusalem); 3. Omniscience of God. 3) Third part: three causes lead men to fear God: 1. The incitment of the Scriptures; 2. The creation: everything created fears and obeys God; 3. The multiplication of goods (reserved for those who fear God).
Conclusion Invitation to fear God.

Introduction While God prefers to use mercy rather than punishment with human beings, human beings often become angry for trivial reasons.
Divisio (see above) 1) First part: physiology of wrath: ira est accensio sanguinis circa cor ex vaporatione collere, vel felis (quote from John of Damascus). Three types of wrath: 1. “Natural” wrath (i.e. wrath due to personal temperament; not a sin, because it is like other natural defects such as hunger, thirst, sleep); 2. Wrath in judgment (i.e. «zeal for justice», not a sin); 3. «Ira… fundata ne l’appetitto sensitivo»; not a sin if regulated by reason and good judgment (exemplum: Jesus get angry with the merchants and the money changers in the Temple; «getting angry for truth and justice is an act of magnificence», reference to Aristotle); a mortal sin if not regulated by reason. 2) Second part: six causes of wrath (reference to Seneca's De ira): 1. Human nature (i.e. personal temperament; the disposition to anger depends on the amount of bile in the body); 2. Wine (because it slightly warms the blood; legend of Noah who waters the vine with the blood of a lion, a pig and a monkey; 3. Excessive delicacy in education (like «mules and horses: when they have been in the stable for two or three months, fed with fodder and spelt, they kick at their owner, bite and don’t let themselves be tamed»); 4. Desire for power (exemplum from Valerius Maximus); 5. Excessive commitments; 6. Infirmity. 3) Third part: wrath causes three serious harms to human beings: 1. Deprivation of reason and good judgment («The law sees the wrathful, but the wrathful doesn’t see the law» = Lex videt iratum, iratus legem non videt, quote from Publilius Syrus [not mentioned]; Ira impedit animum ne possit cernere verum, quote from Cato?); exemplum: Theodosius and Ambrose (Saint) in Milan; 2. Hatred of self, others and God; 3. Desperation and shorter life.
Conclusion Mention of the death of Hercules who, desperate and enraged due to his illness, threw himself into the fire (reference to Jerome’s Chronicon). Exhortation to avoid wrath, because beati mites, quia ipsi possidebunt terram… beati pacifici, quoniam filii Dei vocabantur (quote from Matthew 5, 4; 5, 9).