Introduction God is able to get good from bad, since its action is naturally merciful. Quotation of the Easter hymn: O felix culpa (here attributed to Gregory the Great). Key point of the introduction: "Ordinavit enim deus malum reproborum ad quadruplex bonum electorum".  First part To contemplate the glory of Christ (as the three apostles) needs to renunce to all heartly things ("Moraliter: qui desiderat in beatitudine Christum glorificatum videre, mundum et omnia terrena debet relinquere"; X.F). The sermon presents a subdivision of the three reasons why "debemus ergo mundum et omnia terrena transitoria spernere et relinquere, quia habent: 1) Infidelitatem in acquirendo; 2) Instabilitatem in retinendo; 3) Anxietatem in reliquendo" (X.G). 1.1. To acquire richness, people deceive parents, friends, relatives, and neighbours. Manual workers deceive people, and citizens become rich by means of usury and frauds («Sic etiam hodie mechanici seipsos in laboribus suis depiciunt, cives et burgenses per usuram et mendatia divitias acquirunt»). Particular emphasis is on usuary, saying that now Christians are worse than Jews: «Et specialter ibi notat usuram, que ut pro dolor valde communis est Christiano et Iudeo, plus hodie Chrstiani quam Iudei usuram rapiunt. Nam iudeus de libra denarium vel duos per septimanam sumpsit, tu autem false Christiane vix in solido contentaris, et usuram nomine census baptizas» (X.G). Not only the one who does, but the city that accepts this behaviour is condemned. Brief discussion about usury and its exceptions. 1.2. About the instability of earthly good, the sermon refers to the Wheel of fortune, with quite an extensive comment that quotes at lenght Boethius, some didactic verses, and a symbolic anthropomorfic/theriomorphic symbol of fortune (X.I) 1.3. Sorrows in leaving things (at the moment of death). Among other quotations, this idea is explained quoting a passage of Aristotle Poetica, which presents fabulose the reply of an old palace to a poet that interrogated it about the destiny of the people that lived there in joy and splendour.
Second part

Introduction After speaking about the Universal Judgment (cf. T19/2 Monday after Invocavit), Caracciolo introduces the topic of the destination of souls once they leave earthly life (three destinations: 1. Heaven; 2. Hell; 3. Purgatory).
Division (see above) 1) First part: God punishes and purifies souls in several places, but there are five main ones: 1. infernus inferior (reference to Psal. 85, 13) = Purgatory, close to Hell; 2. Mount Etna (reference to Gregory the Great, Dial. 4); 3. The so-called “St Patrick’s Purgatory”, in Ireland; 4. On earth, by water (reference to Gregory the Great, Dialogue: story of Cardinal Pascasio and the bishop of Capua); 5. On earth, by fire. 2) Second part: the punishment of Purgatory is greater than any other suffering on earth (references to Augustine and Decretum Gratiani). 3) Third part: four quaestiones: 1. Do the souls in Purgatory know where their bodies are buried and by whom? No, they don’t. (references to Augustine and Decretum Gratiani); 2. Can the souls in Purgatory know if someone is praying for them? Yes, they can know it: a. by divine revelation: b. by talking to other souls who have arrived in Purgatory; c. by remembering the prayers said during earthly life; d. by feeling relieved of suffering. 3. Can the burial site cause suffering to the soul? No, it can’t (reference to Augustine); 4. Is it useful for the souls in Purgatory to have their bodies buried near churches or near the graves of good people? Yes, it is: everyone should aspire to be buried near those churches in which there are many graves and many rites are performed (references to Augustine and Decretum Gratiani), and this for two reasons: a. Benefit from the prayers of the Saints and other souls related to that church; b. Benefit from the prayers of the people who go to that church (reference to Gregory the Great, Dialogue).
Conclusion
Quaestio: Is it right to mourn the souls in Purgatory? No, it isn’t, because their condition is better than that of the living, as the souls in Purgatory are no longer subject to sin and have guaranteed access to Heaven.

Introduction -
Division (see above) 1) First part: the necessity of Hell (against Tertullian’s heretical theory) is demonstrated in three ways: 1. By testimony: a. of the pagans (references to Vergil, Macrobius, Cicero, Plato, Mecurius[?]); b. of the Judaic Law (references to Genesis, Job, Psalms, Proverbs, Isaiah); c. of Christians (references to the Niceno-Constantinopolitan Creed and to Luke); 2. By reason: a. just as good people obtain Heaven, i.e. eternal reward, so bad people have to pay an eternal punishment; b. just as good people receive joy and eternal life, so bad people receive sadness and eternal death; c. just as good people get Heaven, i.e. a place high in the sky and full of angels, so bad people get Hell, i.e. an underground place full of devils; d. the greater the pleasure in sinning, the greater the punishment. 3. By examples (references to Numbers and Matthew). 2) Second part: three quaestiones: 1. Can the damned see what happens on earth? No (reference to Augustine, De cura pro mortuis agenda), but they can know it by conjecture or by revelation from devils or other damned souls; 2. Can the damned see the glory of the blessed? Yes, but until the final judgment; after that, only the blessed will see the damned (reference to Augustine); 3. Will the damned be able to see the benevolence of Christ on the day of final judgment? Yes, but they will not see his divinity (reference to Augustine). 3) Third part: hellfire is unique, but each damned soul feels the heat differently (reference to Gregory the Great).
Conclusion
Quaestio: Is it good for Christians to keep in mind the punishment of Hell? Yes, it is useful for: a. doing penance; b. escaping temptation; c. gaining endurance; d. despising earthly glory.

Introduction The envy is the «mother of discord, stepmother of peace, enemy of all goodness and correct living»; reference to the envy of the ten apostles towards James and John (Mark 10, 45).
Division (see above) 1) First part: quaestio: what is envy? Invidia est tristicia de bono alterius (reference to John of Damascus   apud  Thomas Aquinas [Summa Theologiae, II-II, q. 36 a. 1]); four types of envy: 1. Envy of someone else's good which is harmful to other virtuous men (not a sin, but rather a virtue); 2. Envy of someone else's good, that is, the desire to possess the same good (not exactly envy, but rather “zeal”, i.e. emulation; reference to Aristotle); 3. Do not consider someone worthy of a good (sin); 4. Envying someone else's good because it is superior to ours ("this is that poisonous serpent properly called envy - and it is a mortal sin - from which […] five terrible daughters are born, full of pain: hatred, whispering, detraction, joy in the misfortunes of others and sadness in their fortunes”, reference to Gregory the Great's Moralia in Iob). 2) Second part: the only condition free from envy is poverty, because summa petit livor, proflant altissima venti, / summa petunt dextra fulmina missa Iovis (quote from Ovid, Remedia amoris, vv. 369s.). 3) Third part: the condition of the poor is the better, because they are not envied and, consequently, they are free from the worries of the heart. The best condition is that of the friars because "they have nothing, yet they have everything".
Conclusion Through poverty we obtain earthly grace and heavenly glory.

Introduction
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Divisio (see above) 1) First part: the saints, by praying, can intercede for our salvation and help us obtain grace from God (reference to Gregory the Great, Moralia in Iob 12). 2) Second part: the «fiery prayer» made by Christ in the Garden of Gethsemane was so effective that it enabled all human beings to obtain God's grace (reference to Thomas Aquinas). 3) Third part: Superbis resistit Deus, humilibus autem dat gratiam (quote from 1Peter 5, 5). Exempla of pride: Lucifer »; Eve. Exempla of humility: David; the centurion (Domine, non sum dignus ut intres sub tectum meum, quote from Matthew 8, 8 [miracle of the healing of the centurion’s servant]); the woman of Canaan (Nam et catelli edunt de micis que cadunt de mensa domini sui, quote from Matthew 15, 27 [miracle of the exorcism of the daughter of the woman of Canaan]); the Publican (reference to the parable of the Pharisee and the Publican [Luke 18, 9-14]). 4) Fourth part: shame drives away things contrary to virtue in two ways (reference to Thomas Aquinas): 1. out of shame human beings often keep away from vice; 2. shame of one's vices often induces human beings to confession. 5) Fifth part: persevering in prayer and charitable behaviour makes it possible to obtain grace; «“Dimandate e riceverete” (cioè la gratia), “battete e ve serà aperto”» (reference to Luke 11, 5-13).

Introduction
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Divisio (see above) 1) First part: the first sign is the “expression of pure and sincere truth”; Christ is the first truth (Ego sum via, veritas et vita [John 14, 6]), therefore whoever says or confesses the truth professes his faith in Christ. 2) Second part: the second sign is listening to the divine word, that is, willingly listening to the word of God and holy preaching (Qui ex Deo est, verba Dei audit [John 8, 47]). On the contrary, there is no more manifest sign of damnation than not willingly listening to the divine word (reference to Gregory the Great). 3) Third part: the third sign is the implementation of what one has heard, since there cannot be observance of God's commandments without a true love for God (Qui diligit me, sermonem meum servabit [John 14, 23], and “God's spirit comes into the hearts of those who keep God's precepts” [reference to Gregory the Great]). 4) Fourth part: the fourth sign is the forgiveness of offences received; through forgiveness, the human being is conformed to Christ who forgave and prayed for his crucifiers. Exemplum: Saint Stephen, who prayed for those who stoned him. 5) Fifth part: The fifth sign is the correction of the neighbour (Qui converti fecerit peccatorem ab errore vie sue, salvabit animam suam a morte [James 5, 20]. 6) Sixth part: the sixth sign is the voluntary endurance of adversity (Beati qui persecutionem patiuntur propter iusticiam, quoniam ipsorum est regnum celorum [Matthew 10, 20], «and note that it says “is” and not “will be”, signifying that these have some certainty of heaven in this world»), since he who rejoices in adversity despises worldly things and has his mind set on God (several quotes from Paul).

Introduction
Bonaventure's quaestio: are the goods done by human beings while in sin vain or meritorious? «No good is without merit in front of God» (reference to Augustine); three reasons: 1. «Divine equity»: it would not be right if God inflicted the same punishment on one sinner who has also done something good and on another who has never done any good. 2. “Honor your father and your mother” (quote from Exodus 20, 12): God has addressed this precept to all human beings, good and bad, so even a sinner will be worthy if he observes it. 3. «reason of goodness»: if one who does a good work for vainglory nevertheless receives a reward (reference to Matthew 6, 2), then a sinner who does a good work for God also deserves a reward: in fact, it is better to do good for God and not for vainglory.
Divisio (see above) 1) First part: God multiplies the temporal goods of sinners who also do good works (exemplum taken from Exodus 1, 15-21: God's reward for the Jewish midwives Shiphrah and Puah [names not mentioned] who saved the Hebrew boys). God, in fact, rewards even one good done among a hundred mortal sins (reference to Jerome); exemplum taken from Luke 16, 19-31: parable of the rich man and Lazarus (the rich man, though a sinner, is rewarded for his good deeds, but only in life; for the interpretation of the parable, reference is made to Gregory the Great, Homeliae in Evangelia). 2) Second part: reference to Decretum Gratiani. Exemplum taken from Acts 10 (conversion of Cornelius (centurion)). 3) Third part: the devil's power is enormous (“There is no power on earth equal to that of Satan”, reference to Job 41, 25 [but the source refers to Leviathan’s power]), but doing good deeds enables the human being - even the sinner - to free himself from the devil's grasp; exemplum: short story about a sinner who escapes from the devil's hands by simply reciting three Ave Maria and three Pater noster every day. 4) Fourth part: “participation in all goods” means that if you do a good work for the benefit of someone or something, then you will become a sharer in every good (temporal or eternal, depending on your condition) concerning that person or thing; for example, if you give alms to a Church, then you will benefit from all the prayers made by the clerics of that Church (references to Book of Sirach 29, 15 and Psalmi 118, 63). 5) Fifth part: a sinner who does good works receives less punishment than one who does not. 6) Sixth part: one must persevere in doing good, because sooner or later one will obtain divine mercy (reference to Luke 11, 9).

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.

Introduction
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Divisio

First part: utilities of penance: 1) The first utility of penance is the recovery of grace, often even greater than that lost by sin (references to Job, Joel, Luke and Cyprian). 2) The second utility is that penance repairs and comforts nature (references to Book of Judith and John the Bishop[?]). 3) The third utility is that penance restores glory (references to Matthew, Revelation and Augustine). 4) The fourth utility is that penance loosens punishment (references to Jeremy, Psalms and Ambrose (Saint)). 
Second part: things that made penance praiseworthy: 1) Firstly, penance must be humble and divout (concerning humility, references to Job, John and Bernard of Clairvaux; concerning tearfulness and devotion, references to Book of Judith and Augustine). 2) Secondly, penance must be general and intact, i.e. one must not repent of one sin, but of all (references to Ezekiel); one must also repent isto tempore, because God wants to reserve salvation and consolation for the repentant (reference to Isidore of Seville [the quotation, however, seems to be spurious]). 3) Thirdly, penance must be discreet, i.e. commensurate with the extent of the sin (references to Matthew, Jerome and Gregory the Great). 4) Fourthly, penance must be done with good intention, i.e. not for ostentation and worldly glory, as the Pharisee did (reference to Luke 18), but following the example of Manasseh, who repented coram deo patruum suorum et non coram mundo (reference to 2Chronicles 33).

Introduction
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Divisio

First part: evils that sin produces in the lives of human beings: 1) Sin deprives the human being of spiritual goods (i.e. virtutes et divitie et gratiarum actio; references to Jeremy and Basil) and temporal goods (reference to Amos). 2) Sin fills and torments the human beings with spiritual and bodily ills: in fact, it blinds the sense and intellect so that human beings are unable to see (reference to Zephaniah, Sirach, Gregory the Great); it corrupts the state of mind; it afflicts the heart, not only spiritually, but also materially (references to Psalms, 1Maccabees, John , Gregory the Great). 3) Sin moves God to wrath (references to Sirach, Psalms); God hates exceedingly those who sin without fear, for sins offend him in Heaven more than the Jews did while he was among human beings (references to Sirach and Gregory the Great). 4) Sin deprives the human being of the community of the good (references to Book of Tobit, Psalms, Gregory the Great).
Second part: damage that sin does to human beings in death: 1) Because of sin, human being is struck down and dies shamefully (references to Proverbs, Jeremy, Gregory the Great, Bernard of Clairvaux). 2) Because of sin, human being is seized by the devil (references to Psalms, Ester, Augustine, 1Peter). 3) The sinner is tortured and led to the flames of Hell (references to Sirach and Psalms). 4) The sinner is separated forever from the vision of God (references to John Chrysostom, Isaiah, Augustine).

Introduction Parallel between illness and sin: one has to remember the sins and present them now to the physician of the soul, without waiting the final judgment when they will be recalled in front of everyone. “Debemus ergo stimulo peccatorum in coscientia cum centurionem Christum invocare” (note the use of plural person). The servant ill at home is the soul wounded by sins in the body that is unable to move, i.e. to perform good works [1U]. - Three questiones “Queritur utrum aliquid peccatum mortale sit ita grave quod per dei misericordiam non possit deleri” [1X]. All type of mortal sin can be forgiven by the divine mercy in this life. It follows the interpretation of the biblical passage on the sin against the Holy Spirit.
“Queritur secundo an sit aliquid peccatum ita leve quod absque dei misericordia possit removeri” [1Y]. Every sin is against God, so even the allegedly lesser sin cannot be forgiven without divine mercy, i.e. it needs the previous intervention of grace, which provokes contrition in conscience: “offensa non remittitur nisi per gratiam que causat benignitatem contritionis in coscientia”. “[Queritur] tertio an unum peccatum mortale sine alio per dei gratiam possit removeri” [1Z]. No mortal sin can be forgiven if other equal sin remains, since the divine grace is incompatible with it. The confession of sins needs to be complete. - Divisio (see above) - First part  First “circa literam” (postil to the pericope) and then moraliter: the servant becomes the soul of a friend in Purgatory (“designari potest amicus defunctus cuiuslibet fidelis viventis [...] quod ut miser in purgatorio detinetur et torquetur”; 2A). In particularly, one must suffrage for the souls of his parents for three reasons: Familiaritatis et caritatis, quia puer sive servus; Debilitatis, quia iacet paraliticus; Penalitatis, quia male torquatur. 1.1 Natural exempla: storks take care of their old parents, covering them with their fathers and feeding them; other birds protect those hit by the sun, with a ¬a fortiori reasoning, “quantomagis homines” need to provide for the relatives and friends in Purgatory with prayer and almsgiving [2B]. Note the use of the first-person plural, inclusive and parenetic. Four types of suffrages: the offer of priests, the prayer of saints, the alms of friends, the fasting of relatives. The power of the mass for the deaths is underlined, referring an exemplum by Gregory the Great: “volens igitur parentes et amicos celeriter a vinculis purgatori liberari faciat pro eis missas celebrari” [2C]. Shorter on almsgiving [2E]. 1.2 Weakness of the souls in Purgatory, since they cannot gain merit and help themselves. Within the mystical body of the Church, one can benefit another. 1.3 Are the pain in purgatory superiors to those on earth? Yes. -  Second part Centurion’s humility, and the goods that derive from it: patris [celestis] furorem placare hominem a dyabolo liberare donum gratie abundanter procreare 2.1. Humility is effective against divine wrath, as a plant able to bow resists to the strongest winds. Fable of the oak and the reed by Aesop: “Propter quod fabulose dicitur [...] inter quercum et arundinem”. Oak is rigid and strong, it does not flex (no humility), is broken by the wind and asks the reed how it survived. In the same way happens in front of the divine wrath one has to humiliate itself opposing no resistance; exemplum of Socrates and the tyrant [2I]. 2.2. The devil has no power on humble people: they are like small fishes that escape from his net [2K]. Reference to the example (figura) of Hezekiah discussed by the epistle of the day. 2.3. Divine grace is like water, which flow towards and fill in the lower places. Example is the humility of the Virgin Mary that became “full of grace”. In the same way, Abraham and the centurion. - Third part Firm faith is the radix, the foundation of every good (“firma fides vel credulitas est fundamentum omnins boni”), since it is said: Iustus ex fide vivit (Galatians 3:11). From faith: Peccatorum remissionem Demoniorum confusionem Optatorum consecutionem 3.1. From faith the remission of sins. Different ways to believe: credere deo, credere deum, credere in deum (i.e. “credendo in eum tendere cum amore”; 2L). 3.2. Faith chases devils away. Reference to “Papias in exphositione super Iuvenalem” (Juvenalis): the shield given to Achilles descends from the sky, which symbolizes Christ who descends from heaven to preach the faith, identified with the shield [2N]. 3.3. How faith allows to reach the desired goals is demonstrated by an exemplum about Alexander the Great: “narrat magister in hystoriis quod cum Alexander magnus venisset ad montem Caspios...”

Introduction Three quaestiones: Why it is more meritorious (merit) to love the enemies and how should be done (references to Peter Lombard and Thomas Aquinas). How one can do it (reference to Augustine). In which way one has to forgive the insults, namely by giving up on rancour and its signs, yet asking for the restitution of goods and reputation.  - Division [Note references to previous days] - First part Foundation of all is mutual love (caritas). “Debemos ergo nos invicem amare” in three ways:   Debitum persolvendum Eternum premium conseguendum Damnationis periculum evadendum 1.1. Forgive all debts, as requested in the Pater noster and quoting the parable of the unforgiving servant (Matthew 18:23-35). 1.2. Love is laborious but it yields an exrtraordinary eternal reward: “est grande labor in hoc seculo, sed grande premium in futuro”. The example is saint Stephen [2T]. 1.3. Hatred is deathly dangerous, it must be avoided, since it is like an mortal wound hidden in the mind and darkening the soul: “qui enim odit habet in mente letale vulnus et gerit in corde tenebris peccatorum” [2V].  -- Second part  Actions are good or bad depending on intention, this idea is applied to fasting, prayer and almsgiving. This applies even to the crucifixion of Christ: it is undoubtedly a good work, since from it salvation derives, yet the Jews (indicated as perpetrators) did not receive any reward, since they did it out of envy [2X]. “Deus enim cor interrogat et non manum” – interior intention is crucial. Superius elevata intentionis rectitudine Interius coaptata incorruptionis pulcritudine Inferius subiugata ex donationis celsitudine 2.1. Intention orients the actions to their final goal, which is God. Image of the crossbower who has to close one eye and open the other, which means: close the eye to the worldly seductions and keep the other fixed on Christ [2Z]. 2.2. One needs first of all to purify the heart to avoid to maculate the good works. It is useless to worry to be sparkling clean outside (graphic description) while neglecting the purity of the heart. Reference to the hypocrites as whitewashed tombs (Matthew 23:27). Discussion on hypocrisy, simulated sanctity and desire to be noted (it can be only vanity or a lesser sin, yet can be also a mortal sin) [3B.] 2.3. one needs humility, do not inflate. One must think that all goods derive from grace (“ex gratia dei”) and consider to be a sinner. Even the saints still (rightly) considered themselves as sinners: example told by Bonaventure about the reaction of saint Francis when a friar told him that saw in a dream the celestial throne prepared for him [3D]. -  Third part  The way one performs almsgiving also matters. This is discussed on the basis of the biblical sentence: “Ante mortem benefac amico tuo et exporrigens da pauperi secundum vires tuas” (Sir 14.13) – which becomes a sort of thema of this section. Conferentis celeritas Accipientis propinquitas Pacientis necessitas 3.1. Give alms quickly, willingly, without delay – since death is always close and one cannot delegate the relatives. An hermit had a vision: two tables, one full of food, the other empty, the latter symbolizes the good works delegated to others. Several quotations from the moral works of Seneca. Usual reference to the canon law on jesters (histriones) and prostitutes [3G] 3.2. When the need is similar, one first must help relatives and friends and then strangers. Issue: shall one make distinction between who has to receive alms? Discussion on the proverb: “Sudet elemosina in manu tua donec invenies iustum cui des” [3H], which dates to Augustine and Gregory the Great (not mentioned), and ultimately to the Didaché. First, alms must be given to preacher and prelate. Second, give without any distinction to those who need food. Next, if the need is similar, start from the neighbours. 3.3. Priority is to give to the poor that suffer the most. The sermon ends by commenting the epistle of the day: Frange esurienti panem tuum... (Isaiah 58:7), with a quite direct to treat the poor with respect: “induc in domo tuam, non in stabulum porcorum in locum despectum” [3I].  -