Introduction  Final cause governs actions. Jesus went to the desert to be tempted by the devil. Did the devil know incarnation in advance? When he was an angel, he saw it mirrored in God, yet after his fall, his mind is clouded and he was doubting since he saw contradictory sings about Jesus (nativity: singing of the angels and the star vs. poverty and fragility). Hence, the devil tempted Jesus to discover the truth and to avoid the human salvation (4AB). Division The previous Gospel pericopes indicated the virtues and the dress that need to equip the penitent, now it is time to see the adversary’s attack and his attempt to strip the soul of the eternal reward: «qualiter adversarius tales aggreditur ut eos mercede possit eterna privare». The division follows the Gospel narrative (see above). First part «Circa litteram»: Jesus was brought to the desert between Jerusalem and Jericho (the same of the parable of the good Samaritan) as a place apt for doing penance. «Et vocatur quarentena» since Jesus was fasting for forty days and nights. Human beings have free will, otherwise there would be no merit in good works. Reference to Peter Lombard, Lib. Sen. II, II, 23 c. 1 and to the commentary of Bonaventure to it: “Deus ideo permittere voluit hominem a dyabolo impugnari, si fortiter et viriliter ageret, maiorem gloriam inde consequeretur” (4D).The temptations serve:  Ad probitatis probationem Ad iniquitatis corretionem Ad humilitatis eruditionem Temptations serve to prove the believers. Biblical exempla (Job and Abraham) and an extensive quotation from the story of Judith: «Vos frates, qui presbiteri estis...» (Judith 8.21-28), where the heroine recalls how God used to tempt the patriarchs and how one needs to keep trust in God. Temptations and tribulations serve to purify (as with gold, as with martyrs) and to avoid spiritual pride. Where does a temptation come from? From interior is the most dangerous, from the exterior is weaker (it does not have power if not joining an interior temptation), from the devil is the weakest, as said by Augustine and a rhymed verse: «Augustinus: Debilis est hostis, qui non vincit nisi volentem. Et ideo metrice dicitur: Hostis non ledit nisi cum tentatus obedit. Est leo dum cedit, si stat quasi musca recedit” (4G – comparison with lion and fly). However, the devil tempts more the penitent  then the sinner, since the latter is already in his power. Second part  Ample explanation ad litteram. Three temptations are the same used by Satan to overcome the humanity at the beginning (gluttony, vainglory and avarice), for this reason he is allowed to assault Jesus in this way. The reply to the second temptations (that upon the pinnacle of the temple, i.e. «locum ubi doctores legis consueverant populo legem exponere» serves to clarify that it is wrong to expect a miracle for something can be done normally (in this case, to go down using the staircase; 4H). The traps of the devil are without number, one needs to strike back with every kind of caution and virtue. In particular, the devil: Abstinentia maceratos tentat gulositate Pietatis assiduos, superbia et vanitate In divinis celicos, symoniaca pravitate (4K) In a mallow and rational way, the devil invites to moderate fasting and abstinence, arguing that they are weakening the person and are irrational. Reference to an exemplum taken from the life of saint Francis (source Bonaventure). Again, the image of the devil that tempts people in three ways (allegory of Daniel 7.5: the bear with three rows of threats as the devil that aims to swallow the devout souls  and to break their good purposes; 4L). Avarice – as a form of idolatry - is a form of adoration of the devil. The sermon connects it with simony, lamenting the present situation: «Heu multos hodie...» (4N). Issue of the offers for the sacraments: an offer cannot be requested or binding, but they can be accepted as free and as a laudable custom, yet the celebration of sacraments must not be postponed for it.  Third part Help of the angels  to people. As a person going to a battle needs someone who instructs and leads him, in the same way God sent a guardian angel to everyone as teacher – reference to Peter Lombard and Psalm 90. Three key aspects of the angel: Nobilitatem Dignitatem Utilitatem (4O). The last part underlines how the angels «a peccatis retrahant; ab inimicis defendant; ad paradisum perducant» (4T). Discussion whether Jesus and the Virgin Mary had a guardian angel. Jesus no but the angels served him. About the Virgin there are different positions: the sermon prefers the position of François de Meyronnes who sates that the Virgin was protected directly by the Trinity and so could not be attacked by the devil, so the angels only pay homage to her (4T). The angels assist the humans also to accelerate the full restauration of their status after the fall of the rebel angels, hence they help the conversion of sinners and rejoice for it. Finally, the sermon lists six characteristics that one has to learn from the angels to live like them.

Introduction As Aristotle says, wonder is the beginning of philosophy («Quia homines propter admirari inceperunt philosophari»; 5T), the same happens to the Jews during the exodus in front of the manna and to the citizens of Jerusalem at the arrival of Jesus (cfr. thema). Which is the most astonishing visible thing done by God? Three possible answers: creation; mercy towards sinners, which let them live and repent in this world; incarnation. The latter is clearly the answer chosen by the sermon and it is developed by quoting and commenting upon the first verses of Dante’s prayer to the Virgin Mary (Commedia, Paradiso, 33,1-9 – in Latin) [Dante is not mentioned but presented as «quidam sapiens» and «poeta» - poets]. The admired contemplation of the prodigy of the incarnation must move to love God so to reply to the question of the thema with the profession of faith. Division [Its introduction concerns only the second of the three parts] First part In the entrance to Jerusalem, Jesus is revealed as saviour of the humanity (connection with the singing of the Hosanna). Direct prayer directed towards Jesus, who is acknowledged as: «potens es ad liberandum promptus es ad adiuvandum clemens es ad indulgendum» (6A). 1.1. Doctrine of the redemption («solus Iesus»), according to Anselm (Cur deus homo). It is introduced the story of Codrus, king of Athens, which is interpreted as an allegory of Christ’s voluntary incarnation and sacrifice for the salvation of the militant Church. [All the section depends on Robert Holcot]  1.2. The affirmation that Christ was ready to help the humanity prompts the explanation of why the incarnation did not occur earlier. 1.3. Christ’s mercy asks to discuss whether God wants to save everybody and what does it mean exactly. The sermon relies on Nicholas of Lyra triple explanation of 1 Timothy 2.3 and argues for a balance between mercy and justice. This leads to the quaestio whether the damned are more then the saved. The reply is built again on Augustine and Anselm - with the addition of Franciscan theologians, namely François de Meyronnes and Bonaventure. Interesting the remark on the salvation of non-Christian, which is imagined through the grace  of a sudden and complete repentance at the moment of their death  («Volunt etiam multi doctores quod deus multis gentilibus virtutes excellentibus hanc faciat gratiam ut unum gemitum emittant et malorum actuum recognitionem et quod sic eorum extremam penitentiam acceptet»; 6F). Yet, it remains that the damned are more than the saved. Second part The expulsion of the merchants and money changers from the temple, highlight that opposite things cannot coexist. The scene is symbol of the expulsion of the «nogotiatores de ecclesia». The discourse turns to the actual merchants and their sins, which open with a quite radical opening sentence («Mercator nunquam potet placere deo»), since they are usually fraudulent in in their work, particularly in three ways: «Species diversas comiscendo Pondera et mensura variando. Defectus et rerum fracturas celando» (6H). The sermon presents a series of situations and frauds common at the marketplace (including also frauds committed by buyers). Noteworthy: a positive reference to alchemy; description of adulterations of wine, with terminology given in German [macaronic / vernacular]; Beda’s description of a vision of saint Fursey, who sees three symbolic fires that represents the inextinguishable corruption prompted by merchants to all the world: falsity, greed, impiety. [Use of a quite old source to discuss about economic ethics - yet it is readapted to target the merchants]. Third part Jesus teaches to separate oneself from the evil people, this must be done – on a moral level – through three transitions: «De rebellione ad reconciliationem De dissolutione ad religionem De peregrinatione ad quietationem» (6N). The first is the transition from sin to grace through penance, since Christ welcomes in his kingdom those who come back. Second, the entrance in the religious life, which is reserved to the most promising (image of the plants that are put in the viridarium so that they can produce more fruit) – the sermon discusses the simile between religious life and the vineyard, yet underlining that the transition must be complete, i.e. the roots must be planted there and not left in the world. It follows a brief quaestio on the superiority of the religious life on the secular life (again a reference to Anselm, to point out that the difference is between giving a fruit or giving the entire tree). The third transition is from this world to heaven, answering why God does not call people there while they are still completely innocent, i.e. as kids. The end of the sermon emphasise that God is ready to kindle the fire of charity and penance, as said by Revelation 3.15 and shown by Peter’s conversion.

Introduction As poison is worse than a sword and a false friend worse than a false coin, so it was the falsity and simulation of the Pharisees who asked Jesus for a sign. This leads to two brief quaestiones: whether and how it is licit to praise other people; why the Pharisees sinned mortally by calling Jesus "master" – although he was it. The latter include a discussion on how action and intention need to be joined, since both need to follow the law of God. Division - First part Main theme is ingratitude, first presented by commenting the Gospel episode (postillatio) and then moraliter by considering the Christians who – having received more benefits than the Jews – must thank God (reference to moral teaching of Seneca and, on a spiritual level, in particular to the special gift of the eucharist). Three possible mistakes: “De huius modi beneficiis et donis acceptis: Quidam de deo non cogitant. Quidam deum de beneficiis non honorant. Quidam dei beneficia exasperant” (6V). 1.1. To forget the benefits that God gave connectes with the sensuality of the flesh (voluptas carni) – reference to Plato and the opposition between soul and body. 1.2. Ungrateful people who do not give thanks to God are like a pork, which eats acorns without looking at the tree, i.e. without raising its eyes. An exemplum from the Vitas patrum: in a vision an old monk sees part of his fellow monks eating white bread and honey, while the others eating shit (stercus). The first are those who «in timore et gratiarum actione sedent at mensam», while the other are those who «murmurant, detrahunt et male locuntur in mensa, nec gratias dicunt» (6X). 1.3. Ungrateful is also to ask continuously God for more, without realizing that in the Passion everything has already been given to us. Seneca’s exemplum (De beneficiis) of the condemnation of a soldier ungrateful with the one who saved him from shipwreck. Allegorical application to the Christians, saved from death (the shipwrek), welcomed at home (the church), nourished with the eucharist: they promise a lot and then maintain very little («multa promittimus et pauca solvimus»; 6Y [note the use of the first person plural]), so Christ – the saviour - will expose our fault in front of God the father, who will impress the marks (stigmata) of eternal damnation on them. Second part  Interpretation of the parable of the return of the unclean spirit (parable): in the allegory (allegorice), the devil has left the gentile, who welcomed Christ with faith, and now inhabits the Jews («ideo recendente dyabolo a gentilibus ad iudeos est reversus, in quibus nunc per infidelitatem et obstinationem dicitur inhabitare»; 6Z). On a moral level (moraliter), the parable concerns the recidivist who returns to sin and the danger of his/her condition, since «per talem recidivationem sit: Homo debilior ad resurgendum. Dyabolus fortior ad invadendum. Deus difficilior ad indulgendum». 2.1. By repeating a sin, a person gets less sensible to its relevance and more tied to it do to the habit. Image of the fish or bird in the net. 2.2. Moral interpretation of the parable. The devil is expelled by penance, yet it might come back – it has no power but it can knock at the door of the heart both using fantasies in the memory («movendo fantasmata malorum in memoria reservata incendendo per desiderium amoris»; 6Z) or using the seven vices (seven capital sins). A quaestio about how can be interpret the return of previous sins, if they were forgiven. Indeed, it is the new sin of ungratefulness for their forgiveness that is added to the new sins. Hence, one has to confess it without repeating the confession of all the previous sins (unclear reference: «ut dicit Lodovicus in summa sua») [note the pastoral outcome of this interpretation]. 2.3. God is less ready to forgive those who repeatedly despised his mercy. Discussion whether the repetition of a sin makes it worst, with a detailed reference to the position of Bonaventure, who depicted four stages of sin: interior consent; action; habit; final absence of repentance. The last stage is final and cannot be forgiven, while the other three are connected with the three episodes of resurrections in the Gospel, which symbolically happen in three different places: at home, on the door of the city, in the tomb. Third part Jesus praises the grace given to those who perform good deeds. Explanation of the scene of the Gospel, when the Virgin Mary and the relatives of Jesus call him outside. It was an insidious request, since he would abandon his pastoral engagement showing human feelings. On a moral level, it teaches that one must choose by considering the utility and dignity of things, and this is true also at a spiritual level. «Ideo quilibet debet ea [spiritualia] preeligere et preponere et hoc quo ad tria, scilicet: Temporis prioritatem. Intentionis principalitatem. Ordinis dignitatem» (7E).  3.1. One must choose virtue while s/he is young, without waiting the old age – simile  of the wax, flexible only when is hot. And exemplum of the miller who had a donkey, which he did not force when it was young, and that later on refused to work and kicked the miller, killing him. The donkey symbolizes the body: if it is not dominated when one is young, it would condemn him/her to the eternal death. 3.2. Centrality of the intention - and quaestio on how to interpret the command: «Omnia in gloriam dei facite» (1 Corinthians 10 ). The solution seems to be not that each act needs to be directly connected to the glory of God, but that it becomes an habit, as the direct exhortation sates: «Ad hoc enim debemus tendere et hoc desiderare, quod ad talem statum perveniamus quod omnes actiones nostras et affectiones principlai intentione ad deum referamus» (6I). 3.3. The necessity to put spiritual before worldly things is exemplified by saint Luis of Toulouse, quoting John XXII’s the bull of canonization («unde in bulla eius translatione scribit Iohnnis Papa XXII: Ludovicus ut sol refulgens in virtute ...»; 6K).

Introduction presents contrition as the fundamental part of the penitential process: "Tempus nobis penitentie nunc institutum est dilectissimi que in tribus suis partibus dividitur, cuius principalis pars et fundamentum est contritio, sine qua nullum nobis relaxatur peccatum. De quibus autem potest esse contritio et de quibus non et quanta sit nobis utilitas vere contritionis quadrupliciter testimonio demonstrabimus..."

Last section Interpretation of the sentence of the thema. One becomes son with the baptism, brother thanks to penance and mother by means of listening and following the word of God. On the last point it reads: “Sed mater Christi efficitur homo audiendo verbum dei, quia sicut mater Christi concepit Christum in utero conscientie, quando proponit facere eius voluntatem. Parit autem Christum quando conceptum propositum exequitur […] Ecce generatio spirtualis” (f. q5v).

The first part concerns the probatic pool of Jerusalem, with the following subdivision to explain (queritur) three secrets (secreta) that explain its healing power. a) virtus sancte crucis et passionis Ihesu Christi (the Passion and the legend about the Cross - Legenda crucis) b) virtus baptisimi (baptism) c) virtus confessionis (confession) (f. r2r) The five porches of the pool symbolize five types of sin, namely: “cogitatio, locutio, operatio, omissio, obstinatio” (f. r2v) [note the resemblance with the Confiteor in the liturgy]. Second part Why was only one healed among all the sick people present at the pool? He was the only with a good disposition, i.e. who had full confidence in Jesus. God's liberality did not lack, but the other people did not have the right disposition (classic exemplum: the sun is there, only if you open the window it can enter), for the same reason Jews, infidels and Saracens do not convert today, since they prefer to remian in the prison of Moses and Muhammad: “Ecce qua est ratio quare non illuminat iudeos vel alios infideles, quia sunt et volunt essere in carcere Moysi, vel saracenorum, qui volunt essere in carcere Machometi, et sic de aliis” (f. r2v - noteworthy the parallel Moises / Mohammad.  The episode shows also the necessity of the baptism (symbolized by the pool) for the salvation, yet with the possibility of the baptism of desire, here defined a baptism in fire, i.e. provided by the Holy Spirit: “Sed quid de infideli qui vult omnino baptizari et hoc desiderat et affectat, sed non posset ire quia forte occiditur vel moritur? Idem de infirmo qui non potet ire, quia vel claudus vel iacet in lecto, et nemo vult eum baptizare. Dicendum quod in tali casu talis sanatur a Christo, sicut iste fuit sanatus a Christo, et baptizatur baptisimo flaminis, id est spiritussancti” (f. r3r). The same reasoning applies to contrition, with the discussion of the cases in which one cannot confess since he/she would risk being killed, but has contrition and desire to be confessed. Exemplum of a sinner who repented while listening a sermon against lust, she started weeping and felt for the sorrow and died; the people around her felt sorry for her, since she died without confession, so the preacher invite everyone to pray for her (“Bona gens, orate deum pro ea…”) since she showed at least contrition, and a voice from the sky not only reassured everyone about her destiny but invited to ask for her intercession, proving how faith and contrition are enough to be saved: ““Frater (sic) non oretis deum per ista, sed oretis eam ut oret pro vobis, quia ipsa est in paradiso” Videatis ergo quod ista non venit ad piscina confessionis, sed fides et contritio sufficiunt”. Third part The goal is to heal not only the body but also the soul (reference to the Glossa, he was sick since he was a sinner). Hence the order not to sin again, that is, to avoid relapsing, for this reason, after confession, the medicine of penance is given. Final appeal to confession, using first person plural: “Itaque bona gens omnes infirmi sumus, veniamus ergo ad piscinam ut mundemur per penitentiam, ut sanemur ab omnibus infirmitatibus et peccatis nostris et per consequens veniamus ad gloriam” (f. r3v).

Introduction Based on the thema, the simile between listening the word of God and a tent: “In sacra scriptura doctrine evangelice devote audite et auscultare tabernacula vocantur”. Soldiers build the tends for three reasons: “Et prima ratio est pre ardore solis et hoc causa refrigerandi. Secunda contra venti impetum pro securitate. Tertia contra pluvium protegendo” (f. r3v). Similarly, the doctrine of the Gospel, when listened carefully, protects from the ardent carnal passions (lust and greed), from the wind of temptations; from the deluge of worldly sin. Based of the discussion is Isaiah 4.6. Division based on the Gospel pericope Firts part Brief explanation of the pericope. It underlines how Elijah was not dead but was in Eden waiting for the time of his preaching against the Antichrist. It recalls that, according to Luke, Jesus discussed with him and Moses about his Passion and how it is determined by God’s overabundant mercy. Two secrets (secreta): why the transfiguration; why there are these three disciples and two saints from the Old Testament. In general, a valid number of witnesses was required. In specific, the three apostles were the closest to Jesus: Peter was already the pope (“erat iam papa constitutus”); James the future first martyr; John was elected to take care of the Virgin and the beloved disciple. Why Moses between the patriarchs, and why Elijah and not Enoch? “Questio est insoluta […] doctrinas varias”. Among the various opinions, Ferrer takes the one in which they were those who did 40 days of fasting, so the Christians (we) need to fast during Lent so to experience the transfiguration on Easter by means of holy communion (eucharist): “In quo clare patet quantum placet deo sacrum hoc ieiunium quadragesime. Ideo debemus ieiunare quadragesimam, et in die Pasche erimus in transfiguratione, scilicet communicando et poterimus dicere cum apostolo Paulo: Nos autem omnes revelata facie gloriam dei, speculantes in eadem imaginem transformamur a claritate in claritatem tanquam a domini spiritu (2 Cor 3). Nota hic quomodo Christus Moyses et Helyas ieiunaverunt quadragesimam”. Jesus did a Lent in prayer; Moses in listening (applied to mass and preaching): and Elijah walking (applied to go to church and to acquire indulgence). They set a clear example: “Sic nos ad instar Christi debemus vacare orantionibus […] Secundo ad instar Moysi audire missas, sermones […] Tercio ad instar Helye ambulare et ieiunare itinerado […] hoc est visitando ecclesias, quia in omnibus sunt multe indulgentie, et post ire ad vesperas et in posterum in pascha eritis digni habere gloriam paradisi” (f. r4rv). Second part The placid acceptance (placida acceptio) – implies of the Passion – since he already foretasted heaven. Peter suggested three tents thinking of coupling the people in this way: Moses and John; Elijah and James, Jesus and Peter. A quite developed semi-dramatic section that imagines Moses back to the limbo where he announces what has happen (and so, the upcoming liberation), while Elijah goes back to Eden and speaks with Enoch, who ask also why he was not invited, with the answer that insists again on fasting: “O, cur ego non ivi? O, cur ego non fui?”. Tunc potuisset respondere: Quia non ieiunasti”. Spiritual interpretation of why Jesus did not answer to Peter's request. If the Glossa says that it was an irrational question, Ferrer suggests a deeper meaning, namely that Peter was asking to enter into glory and what happens next indicates the five necessary stages of this journey: cloud = penance; voice of God = obedience; fall to the ground = fear; the approaching of Christ = the day of the final judgment (for this reason Christ tells them: "Surgite"); seeing Christ alone = only God is in full glory. Third part (extremely brief) Christ did not want the transfiguration to be revealed to the other apostles and disciples to avoid them to be even more scandalized by the sufferings of his Passion. However, Ferrer suggests that (“credo tamen...”) John was allowed to tell the Virgin about it [which source? Check the Meditationes Vitae Christi]

Ferrer begins by saying that he will follow the emperors’ style (“In isto sermone cogitavi tenere modum imperatorum etc”) – not clear what he means with it exactly. Yet, there is no main division. The sermon first comments on and dramatizes the Gospel pericope and then it discusses seven point derived from it. The postils and dramatization of the story of the transfiguration expand on elements present also in the previous sermon (see 3/6/17). It explain better the couples for the three tents: John with Moses as contemplatives and visioners; James with Elijah as champions of penance; Peter with Jesus since he chooses the better part (cf. Luke 10.42). The semi-dramatic section is livelier than in the previous sermon when it depicts the return of Moses in the limbo and of Elijah to Eden. The reason of their choice – i.e. the fasting during Lent - is developed in the fourth point of the sermon. Seven questions are presented without annuncing them and actually, they follow the narrative of the Gospel pericope (some points occur also in the previous sermon): 1. Transfiguration and shining of Jesus 2. The mountain symbolizes penance and it is associated with Lent, since it separates people from the world: “Unde et tempus quadragesimale est mons altus et desertus”. The good christians go up it, leaving behind the wordly pleasures. Penitence has the power to transform/transfigure Christ from the image of the inflexible justice to that of generous mercy: “In monte quadragesimali Christus transfiguratur de figura iusticie rigorose in figura misericordie copiose propter nostram penitentiam” (f. r5v). 3. Symbol of the three disciples: Peter symbolizes bishops and prelates who must know the Bible; John the virgins; James the martyrs. Otherwise: John the innocent people; Peter the obedient and James the penitents. 4. The choice of Elijah and Moses indicates all those – alive and death – who performed Lent correctly, with a parenetic address to the audience about their fasting: “Quis vestrum poterit dicere quod de toto tempore vite sue ieiunavit nam quadragesimam integram et perfecte? Credo quod pauci sunt”. The sermon recalls some common excuses of the people. Next it points out that the difference between the strain of Lent and the suffering in Hell (i,e. the destiny of those who dismiss penitence) is the same between wearing a delicate shirt and a burning armour. In hell fasting is perennial as it is attested by the rich man of Luke 16 (“modo MCCCC anni sunt et ultra…”; commonplace in sermons). Brief mention of the different way to fast of Jesus, Moises and Elijah (see previous sermon). 5. The two witnesses talked with Jesus about the extreme suffering of his Passion. This is presented in a  semi-dramatic form (“Iam videamus practicam…”), with Elijah and Moses who mention different moments of the Passion constantly arguing that it would be enough much less for the salvation/redemption of humanity. Other parenetic address to the audience: the listeners are called to resist against sin, presenting the paradox of thoseready to face a bear or to go to war and yet afraid of fasting during Lent. 6. Three tents symbolize the celestial hierarchies and are symbol of the future home of the saved people: penitentes (penitent with Elijah; the religious and political rulers (presidentes) with Moses; those who are excellentes who live an apostolic life will stay with Jesus. 7. The three apostles must not reveal what happened, to help the other disciles (see previous sermon) and to avoid vainglory.

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.

The introduction connects the thema to the theme of penance. The preacher annunces that he will develop this topic [alng the week] and that the fist theme is the necessity of a sincere contrition: necessitate, integritate, ductibilitate . The last point means the reasons that shuold prompt us to contrition

De necessitate et obligatione confessionis - confession as second part of penance

"De necessaria obligatione sacratissima communionis" Introduction frames the eucharist among the salvific tools provided by the divine providence, and says that having finhished to discuss about the sacrmaent of penance (again, underlining just contrition and confession, without space for satisfation), it is time to discuss about the eucharist by presenting three key points: the necessity (and so the obligation to it); the punishment for the omission; the preparation.    It annunces that only the first point will be discussed in this sermon, the others in the two following sermons.

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 Craftsmanship (ars) fixes the defects of nature (candle, stairway, ship...). There are three periods in history: ante legem, sub legem, tempus gratie. The law is like a craftsmanship (ars) that corrects the defects of [postlapsarian] nature and a figure of grace. References to the thema: Christ comes in the latest phase of history and the ship connects first with the Virgin Mary (allegory) and then with penance (moral interpretation): “vel navis designat penitentiam que nos de periculis mundi in sero huius temporis potest deducere ad portum salutis” (3K). - Two quaestiones (quaestio), connected with the two interpretations. Access to divine mercy. Christ is the source, yet the Virgin Mary is “quasi singularem imperatircem”. On the cross, Christ entrusted John to his mother, she is the only one who kept the faith, so to her he entrusted the Church (i.e. the ship): “ideo nunc habeas curam de ea cum filio quem tibi committo, ut navis ecclesie tua misericordia gubernetur” (3L). The divine mercy is received in the Church, through the Virgin. Is penance in extremis salvific? Penance needs to be true, that in extremis is risky since free will and deliberate conscience can be absent: “debet esse voluntaria et propter deum”, while there is the risk that it is motivated only by fear of eternal pain (“propter timorem pene”). It is also difficult to change nature (as an Ethiopian or a leopard do not change colour...). Yet, true penance is always salvific, also at the last moment (exemplum of Manasseh, 2 Chronicles 33). During this life, nobody should despair – but for this reason, no one has to postpone repentance. - Divisio  - First part  Necessity to watch (symbolized by the disciples working during the night on the boat) to protect oneself from the persecutor, i.e. the devil. Four vigils during the night symbolize different types of good works connected with different symbolic birds: first, the works of contrition and penance - brief discussion on confession, with the exemplum of the peacock; second, works of sanctification (comparison with the sparrow); third, works of compassion and mercy (associated with the crane); works of devotion (Ego dormio et cor meum vigilat; Ct 5), is the contemplation, exemplified by the nightingale (philomena). - Second part Importance of the presence of Christ, pilot (gubernator) of ship that has to cross the dangerous sea of this world. In the Gospel, he invites to trust him: Confidite, ego sum, nolite timere”. Three types of people need to trust him. incipientes quos informat ne pereant proficientes quis confortat ut compleant perfecti quos conservat ut permaneant [3S] 2.1. The beginners are those who begins the penance by putting the boat on the sea. Yet, as soon as one wants to make penitence, he is assaulted by pirates, symbol of pleasure (“obviat pyrata infernalis vento voluptatis”): depending on his character, they cause bad thoughts, stop him, capture him (3S). Long exemplum of Ulysses and Circe, referring to Boethius. In the moral interpretation, the transformation in beasts is connected with social sins, while Ulysses symbolizes the person who wins through the power of reason and by smelling the flower given to him by the queen of Troy - i.e. Christ which is given to a person by the Virgin Mary - and begins to do penance (3T). 2.2. Those half way are in the middle of the ocean and can be affected by sloth, lose the initial energy and relax too much, thinking that is natural to eat, drink, sleep, and make themselves comfortable – i.e. a relaxation in the ascetic effort. Sloth and laziness are the wind against, which is sent by the devil. Reference to the fable of the sirens mentioned by poets (“de quo in fabulis poetarum recitatur..”; 3V]), first in general, and then in connection with Ulysses “ut recitat Alexander in cincillario poesis” (?). Interpretation: syrens (the devil) want to move someone away from the commitment to navigation; Ulysses closing the ears of his fellows means to control the five senses; the mast of the ship is the Cross (3X). 2.3. The perfect people must be careful, since the perils increase getting close to the port, particularly the storms. Particularly dangerous is the spiritual pride and the poison of vainglory as well as to trust in oneself and in its merits (merit), for instance by recalling the good works done, while instead one has to trust only in Christ. The nautical imagery is prolonged with the story of the sea monster that becomes like a island, on which the sailors land, tying their ship to it and when they kindle a fire to cook, the monster awakes and sinks dragging them with itself. The monster symbolizes the world, due to its instability (instabilitas) and its being covered in mud by sins; the perfecti sometime stop to worry about the world, trust to much in themselves, and are suddenly overwhelmed by it (3Y). - Third part Miracles of Christ and his curative nature (he is compared with plants such as the pomegranate and with gems). In the Gospel, the people is cured by touching his garment. He has a triple garment (symbolism of clothes): 3.1. Purplish (purpurea), symbolo of the blood of his Passion - several biblical references – which can be touched by means of meditation. 3.2. Golden, i.e. the splendour of his virtues, which can be touched through imitation (imitatio). 3.3. The third garment of Christ was the womb of the Virgin Mary, which is ‘multicolour’: “istud vestimentum est stragulatum, vulgariter: gestryffelt” [note the vernacular expression]. Biblical reference: “Stragulatam vestem fecit sibi; bissus et purpura indumentum eius” (Proverbs 31:22). This leads to a Marian ending of the sermon, where each colour of the womb is connected with a virtue: plauenus = patience (which needs to be lined with joy: “istud vestimentum nihil valet nisi infuteratum, illa fuderatura est letitia ut leta sit patientia”; 3Z); candid = virginity; purplish = love (caritas)

Introduction Penance as the most needed things (“precipue necessarium”) for the remission of sin and to enter the heavenly kingdom (f. o5r). It is the raft (tabula) to which one has to hold on firmly, after the shipwreck of the perfect ship (the baptism), since only the Virgin Mary was able to cross the perilous see of the world with it. Indeed, the dangers of the sea are so many that everybody sink and need to hold on to the raft of the penance. Double shipwreck: general (all us) in the original sin, for which there are two rafts (baptism and penance); personal in the sin after the baptism, for which only penance represent a salvific raft.  - Divisio thematis (see above)  - First point: Fasting (link with 40 days of Lent) to follow Christ’s example. It requires patience for those who are not used to it. One need to resist its symptoms (stomach cramps, headache) and not to fly away as some soldier earing the crossbows’ whistles at the beginning of the battle. it requires also patience for the others, in particular for those who prepare the food (the wife), since impatience makes lose the merits of fasting: “si sit coctum nimis vel minus bene paratum sustine patienter, et non proiicias scutellam uxori ad caput, ut faciunt aliqui miseri qui perdunt totum meritum ieiunii” (f. o5v). Three questions: a) Christ fasted only one for 40 days; why must a Christian fast during Lent all the years? Christ’s fasting was absolute and, in the reminder of his life, he ate as the Christians during Lent (“solum semel in die comedere, non carnes, nisi de agno pascali ut legem adimpleret”). Our Lent takes the number of days from Christ’s fasting in the desert, and yet it follows his everyday style of fasting.  b) Eight categories are exempted from Lenten fasting: 1) women who are pregnant; 2) women breastfeeding; 3) sick people; 4) beggars “qui non possunt habere vel vix caules cum oleo”; 5) who travels by foot; 6) workers who have a hard work (“laboratores ut fossores, fabri”) and needs to feed their family with it – yet not “sutores et sartores notarii et similes qui sedendo faciunt opera sua non excusantur”; 7) pueri, i.e. young people until 21 (until their third septenarium), since they need food to grow – Ferrer suggests a gradual progression: 7/8 years old can fast on the Good Friday; 11/12 years old at least one a week); 8) old people, depending on their condition – an eighty years old in good shape must fast.  c) Is it possible to exchange the fasting with alms giving or another penitential work? Without permission no, since it would go against obedience to the Church precepts. Yes with the prelates’ consent (and the doctor’s opinion).   - Second point: Prayer = anoint the head. The head is Christ, the prayer – as an ointment – softens him towards sinners. Quotation of Bernard of Clairvaux: “Oratio deum ungit, lachrima pungit”. Reference to the parable of the unforgiving debtor (Matthew 18:21-35), since “we are all debtors”. on the way to anoint Christ, reference to Mary Magdalen. - Third point: One needs to wash the face of the soul, which is the conscience, by means of the sacramental confession. Reference to Naaman story (“et nota breviter historiam…”). Leprosy has seven characteristics linked with the seven capital sins (scheme: SALIGIA), hence Naaman had to wash himself seven times in the Jordan (2 King 5) – it means that one is purified by the judgment of the confession. - Final exhortation: “Modo scitis in quibuis operibus debetis hoc tempus sanctum expendere”

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!).

Introduction Justice means here penance. One needs fasting against the body; prayer against bad thought and interior or hidden sin; almsgiving against thefts, misappropriations, usury.    Division On the basis of the whole Gospel pericope (see above)

1. Fasting not only in front of the people (corporal fasting) but also before God, who reads the hearts (i.e. intention and aims). One needs to fast from what corrupts the heart (bad thoughts, rancour, desire of revenge) following what is said in Matthew 5, namely the commandment to love the enemies and the persecutors to be similar to God. Here the sermon refers also to the epistle of the day (Isaiah 58), with its reference to the fasting acceptable to God, that is eliminating the injustice and divisions. 
2. Almsgiving not as rabbis and Pharisees, i.e. looking for your own glory and recognition. Christ provides the rule: «do not let your left hand know what your right hand is doing» (Matthew 6.3), which has a triple explanation. The hand symbolize the richness, since as it is the organ able to do everything (Aristotle), so it is richness: «sicut manibus faciamus omnia opera. Unde dicit philosophus quod manus est organum organorum, ita cum diviciis homo facit omnia negocia». The right hand are the richness that are acquired honestly, while the left hand dishonestly. They must not be mixed, since the first are for almsgiving , the second for restitution. Practical and mnemonic suggestion: have a divided coin pouch: «Ideo do vobis utile consilium quod in taxia vestra sive bursa faciatis medium et pecunia de bono iusto ponatur in una parte et de malo iusto ponatur in alia parte, quia quando simul ponitur restitutio oblivioni traditur et per illud medium reducitur ad memoriam, et tunc scietis de qua manu facietis elemosinam et de qua restitutionem» (fol. p1r). Left and right are also the intentions that move one to give alms (for love and salvation vs for vainglory) and the way one does it, suggesting to go to the church already prepared to do almsgiving «nota practicam: quando vadit aliquis ad ecclesiam ut portet in manu quod proposuit dare amore dei».   
3. About prayer, the sermon emphasis the interior dimention, yet also in the public prayer, in the church, which is not in contrast with the command to «go into your room and shut the door» (Matthew 6.6). 

Necessity to be sheep and not goats. Five characteristcs, connected with five virtues: “Simplicem innocentiam Amplam misericordiam Firmam patientiam Veram obedientiam Dignam penitentiam” (f. p6v) Sermon in these five points: simple innocence, wide mercy, firm patience, true obedience, appropriate penance