Introduction Invitation to rejoice in the resurrection of Christ and to have faith in the resurrection of humans.
Divisio (see above) 1) First part: three (pre)figurations of Christ resurrected: 1. Jonah (reference to Jonah 1-2): christological interpretation of the prophet Jonah (just as Jonah spent three days in the belly of the fish and then came out alive, so Jesus spent three days «in the belly of the earth and the stone [i.e. the tomb]» and then resurrected); 2. Samson (reference to Judges 16, 3): christological interpretation of Samson (just as Samson ascended the mountain with the two gates [i.e. body and soul], so Christ ascended with body and soul into heaven); 3. Not a figuration, but a prophecy (reference to Psalmi 107, 2). 2) Second part: the proof of the resurrection of Christ is provided by the words of several prophets: 1. Ipse morietur et sepulcrum eius erit gloriosum (quote from Isaiah 11, 10): the sepulcrum is called gloriosum because «he [scil. Jesus Christ] resurrected victoriously and gloriously»; 2. Suscitabo tabernaculum David, quod cecidit, et reedificabo aperturas murorum eius (quote from Amos 9, 11): the tabernaculum David is the body of Jesus Christ who resurrected without aperturas murorum eius, i.e. without the wounds of the crucifixion in the hands; 3. Ascendit leo de cubili suo (quote from Jeremiah 4, 7). 3) Third part: even the pagans understood by revelation the resurrection of Christ: 1. Scio quod redemptor meus vivit, et in ultimo die de terra surrectus sum et in carne mea videbo deum salvatore meum (quote from Job 19, 25-26): Job knows, by revelation, about the resurrection of Christ and of human beings. 2. Ipse vero ut leena consurget et quasi Leo erigetur, non accubabit donec devoret predam (Balaam’s words quoted from Numbers 23, 24); 3. Deus est circulus rotundus et decertatus (quote from Plato[?]): Christ is decertatus as he was fought by the Jews, etc.; Christ is a circulus rotundus because, like a circle, has his end in his beginning, i.e. after death he comes back to life.
Conclusion With the resurrection of Christ the figurations, prophecies and words of the pagans are fulfilled (Oportebat impleri omnia que scripta sunt in prophetis et psalmis de me, quote from Luke 24, 44).

Introduction Interpretation of the thema: God deprived the ungrateful Jews of the vinea, i.e. of the honor of divine law, and gave it to aliae agricolae, i.e. to the Christians, because they were more grateful.
Divisio (see above) 1) First part: only the Christians are (spiritually) regenerated by the water of baptism; all other peoples are not children of God, but of «carnal and earthly Adam», so they live «carnally and bestially, like Jews, Turks and Moors». 2) Second part: only the Christians are freed from the «chains of sin»; “Tibi dabo claves regni celorum; et quodcumque ligaveris super terram, erit ligatum et in celis» (God to Peter, quote from Matthew 16, 19). 3) Third part: only the Christians were delivered from the hands of the devil by Jesus Christ; the submission of other peoples to the devil is represented by the image of Samson turning the Philistines' millstone (reference to Judges 16, 21). 4) Fourth part: the Jewish people, although they received the Law from God, never had such true news of God as that contained in the “New Law of Christ” intended for Christians (Moses, Abraham and Jacob never saw God clearly, but always through forms temporarily assumed by God; Christians, on the other hand, received the New Law directly from God made man). 5) Fifth part: Christians are the only people to whom God has given his body and blood as nourishment. Caracciolo mocks the Jews («O Giudei, chi eravati già chiamati figliuoli de Dio, a la barba vostra! [i.e. “Take that, Jews!”], because the manna they received in the desert didn’t give them eternal and blessed life as the body and blood of Christ give Christians (“Patres vestri manducaverunt manna in deserto et mortui sunt […] qui manducat hunc panem [i.e. the body of Christ] vivet in eternum” [quote from John 6, 49 and 59]), provided they receive it in a worthy manner (“Chi lo manza indigniamente, se manza el iudicio in contra”, quote from 1Corinthians 11, 29). 6) Sixth part: only Christians have received many effective remedies from God to heal their sins (other peoples, on the contrary, “go to the hot house” [i.e. to Hell] whether they die with mortal or venial sin). For Christians, the remedy for original sin is provided by baptism (reference to Decretum Gratiani); the remedies for mortal sins are the general confession during mass, the holy water and the devout prayer of the Pater Noster. 7) Seventh part: only Christians, as true children of God, can inherit God's grace and all his glory (“Si autem filii et heredes: heredes quidem Dei, coheredes autem Christi” [quote from Romans 8, 17]); all the other peoples are like bastard children and will not be welcomed into Paradise. Christians, precisely because of this greater reward received from God, must love, fear and reverence God more than all other peoples (“The more each person must be humble and ready to serve God for the gifts received, the more he or she feels obliged to give credit for the good received"[reference to Gregory the Great]).

Introduction Starting with the thema, taken from the parable of the rich man and Lazarus, the quaestio is posed: is penance done in dying accepted by God and useful to human being? According to some, it is, because «as long as free will lasts, man can do both good and evil» (reference to Augustine apud Decretum Gratiani II, c. 33, dist. 7 [C. VI]); according to others, it isn’t, because once human being has reached the end of his life, he cannot have sufficient penance.
Divisio (see above) 1) First conclusion: “the first conclusion is this: one who has always been bad can die in a state of grace at the end of his life”, because he still has free will (reference to Decretum Gratiani II, c. 33, dist. 7 [C. I]). 2) Second conclusion: “the second conclusion is this: although it’s possible to convert to God at the end of one's mortal life, it’s nevertheless a strong and very difficult thing”, because at the end of his life, the human being is more exposed to the devil's temptations (reference to Gregory the Great), and if he was not able to repel them when he was at the height of his energy, he certainly will not be able to do so at the moment of extreme weakness. 3) Third conclusion: “the third conclusion is this: when penance is delayed, one must greatly fear the damnation of the petty”, because just as it’s difficult to account to a trader suddenly for the events that took place so many years ago, so it’s difficult to account for one's sins suddenly and in a short time. 4) Fourth conclusion: “the fourth conclusion is this: postponing confession and doing good deeds until one becomes old and sick is madness beyond measure” (exemplum: Samson, «who didn’t want to kill the Philistines when he could do so; then, when he wanted to break the chain with which the Philistines had bound him, he couldn’t and died like a madman» [reference to Judges 15-16]). 5) Fifth conclusion: “the fifth conclusion is this: whoever wants to be saved should do penance - in a wise and serious manner - in time, when he is healthy, when he has time and when he can do well”, because at a certain point there comes a time when «God no longer does mercy, but justice», and he will not care for those who, in the past, did not care for him.