"In die parasceves devotissimus modus passionis domini nostri Iesu Christi contemplandus in quatuor viis cum utilibus questionibus". Introduction Ample introduction, which immediately underlines the duty of compassion and of weeping on Good Friday, as it will prove that one is a real Christian – a theme recurrent along the sermon which insist on the need for the preacher to move the audience and for the listeners to be moved by the Passion: «ido ipsam [Passionem] tenemur singuli qui sumus fideles adulti diligenter devote et lachrymabiliter sub pena eterne damnationis attendere» (f. H6r). This is proven in four points, namely ¬autoritates, rationes, similitudines, exempla. At the end of the first point, the preachers imagines Christ who addresses directly the human soul and who states that the Good Friday sermon serves to discern who is a true Christian (i.e. a limb of his body), since s/he will weep: «Attende bene quis ego sum et vide que patior et meam passionem fac tuam per compassionem et fletum. Id circo enim in hac die predicare facio meam acerbam passionem ut videam qui sunt membra mea, illi profecto qui sentiunt per compassionem, illi vero sunt alieni qui non dolent ergo nec curant flere» (f. H6v). On the basis of Nicholas of Lyra the body metaphor is then applied to the different groups in the Church. The salvific effect of the Passion needs to be welcomed by compassion and love (« per dilectione et compassione»), since: «ille qui illi non compatitur, dannabitur»; f. H7r). Imediately is presented as best exemplum the Virgin Mary, who was most sorrowful during the Passion (the key events are immediately listed) – she serves as emotional ‘spur’ for the faithful. Brief reference to the common place of the impossibility to pray the Ave Maria on the Good Friday – and so the need to turn towards the cross, using the hymn O crux ave (f. H7v).  Sermon body The sermon is organized around four routes (viae) of the Passion, which mark the chronological order of the Passion: «Et ideo charissimi salvatoris mundi discipuli et illius veri filii per quatour vias attendamus hodie et videamus redemptoris nostri maximum dolorem...» (f. H7v). 1: from Bethania to Jerusalem 2: to the Gethsemane 3: return as prisoner to the city 4: to the place of crucifixion. Each part is introduced by three theological questions (quaestiones) on the Passion (e.g. its necessity, role of God the Father, how pain and joy cohexisted in Christ during the Passion, whether it is the supreme pain ...), followed by a quite plain postillatio of the Passion narrative (harmonizing the four Gospels, with references mainly to Nicholas of Lyra), which includes several emotional addresses to the audience and/or dramatic description of the reaction of the Virgin Mary and the other characters of the Passion. Part one. Noteworthy the passage about what would have happened if Judas and the Jews did not betray Christ, with the hypothesis – presented in a moving way, with direct dialogues – that Jesus would have asked Peter or the Virgin Mary to crucify him [same reasoning in sermon 39] (f. I1r). Ample description of the last ‘private’ meeting of Jesus and the Virgin before his Passion, a very emotional and affective tone (full of kissing and weeping) in this direct dialogue between the two characters (Laskai is careful to state that this is an hypothetical reconstruction). Reference to Bonaventure. (f. I2v-I3r) Here and elsewhere addresses to the faithful soul to contemplate and see the Passion: «O anima mea, anima mea, vide quomodo filius benedicit matrem, et quomodo mater ad mortem licentiat filium. Vide inquam quam copiose flent discipuli, quam pie lachrymantur sancte muliere...» (f. I3r). This kind of address is also used to summarize each section. Part two. The sermon imagines the dialogue between Christ and the angel in the garden (f. I5v), and first description of the sufferings of Christ after his capture, with an emphatic address to the human soul, who is invited to address the Virgin Mary and to go in spirit to the places of the Passion so to gather the hairs of Jesus: «O lachrymandum negotium. O opus cruentis stupendum [...]. O anima christiana, quid audis? Quid cogitas? [...]. Vade igitur anima devota ad locum captivationis Christi saltem in spiritu, et te prosterne ibidem illi gratias agendo et evulsos crines et barbam sanctam recolligendo devotissime» (f. I6v). Part three opens with the descriuption of the diciples divided in groups who cry for Jesus' capture. Very emotional description of the announcement of Jesus capture by John the apostle to the Virgin Mary, with a detailed scene of collective weeping that involve Mary Magdalene, Martha and Lazarus of Bethania. The texts – in the direct discourse - simulates the speaking and weeping together with the anaphoric and pathetic use of heu. It finishes with the invitation to the audience to associate to this group of disciples, who moves towards Jerusalem in search of Jesus: «Ideo associa te mentaliter ad comitivam illius et cum ea attende et vide si est dolor...» (f. I8v), with the repetition of the thema that dots the sermon. Hence, the prosecution of the narrative of the Passion, although presented in a quite plain way, is supposed to happen in front of a special group of viewers/witnesses among which the listeners have been invited to stay.The emphatic tone returns at the end of the section, with the flagellation, with a renewed invitation to compassion and mental participation to the Passion (f. K2r). In comparison, references to the Jews’ responsibility is quite brief and plain. Part four. Christ on the cross as book that teaches all the virtues and distinction between Old testament figurae and he as veritas et identitas (f. K2v). Empathic description of the crucifixion, underling the point of view of the Virgin Mary and the appeal to the faithful to compassion. There is an insistence on the visual language (f. K3v). Yet, it seems that the sermon has to proceed quickly in this section, since – for instance – there is no elaboration on Jesus last words, yet just a brief expansion of with a discourse of Mary to his son on the cross. The sermon closes with a brief but vivid and graphic description of the mourning of the Virgin Mary and the disciples on the death body of Christ, the repetition of the thema and a final exhortation to compassion, with the exhortation to a final collective cry («cum grandi clamore et fletu magno dicamus sic: Christe fili dei vivi, miserere nobis [...]. Tandem unanimiter alta voce dicamus: Iesus, Iesus, Iesus!» (f. K4v).

Introduction Any novelty is hard to believe, hence the need of several apparitions of Jesus after his resurrection so that the disciples might be able to believe it - quaestio: why did not Jesus remain continuously with them in that period? His absence serves the process of internalization and reflection. His continuous presence would be emotionally overwhelming (as for a lover the presence of the beloved). Divisio First part The disciples returned to fish since being a fisher was not a sinful activity (difference with the case of Matthew, who had been a moneylander). On the moral level (moraliter) the reflection on the laws about fishing (who can fish where) leads to the consideration of the situation of the sinner who – as a fish that escaped from a private and safe pool (i.e. the church) – is exposed to anyone who tries to fish them. There are three types of fishers: God, the preacher, the devil. “Hominem ideo sic in libertate vagantem extra ecclesia tres piscatores capere nituntur scilicet: Deus qui est proprius et supremus Homo predicator et medius Dyabolus raptor et pessimus” (48A) 1.1. God the father is a fisher in the creation, and the Son and the Holy Spirit joined him in this activity (as the disciples in the pericope joined Peter). The rebellion of Lucifer and the sin of the man are a rupture in the original net, so it was necessary to try to another strategy by sending the son to fish with the hook (his divinity) and the bait (his humanity): “voluit mittere filium suum in capturam alteram ut hamo deietatis piscature que humanitate als mit einem kerder [vernacular expression; macaronic] tegit deitatem...» (48B). In this way, on the one hand the devil (the great whale) was deceived by the bait, captured and closed in hell; at the same time – with the same hidden hook – caught many people who took from hell to heaven (harrowing of hell). Not, the eucharist is an is even more sophisticate hook, since not only the divinity is hidden (as it was in the incarnation) but also the humanity. However, when it is taken in a condition of sin, one condemns him/herself, as said by the apostle. 1.2. Common place of the preacher as fisher; however, at the beginning the fish was easier, since now the church got old («antiquata») and the hearts of the people are hardened by vices and sins. Three things obstacle the fishing: a) the wind pushes the fishes to stay to the sea bottom – so the negative inspirations by devils and evil people; b) transparent water allows the fishes to see the hook – so the bad companies that divert people from listening the word of God; c) an inappropriate net, which might be with too large or too narrow holes – so many listeners, when they hear a too strict preaching abandon the church, and this might dishearten the preacher. 1.3. The devil has many strategies to fish the souls, i.e. through many types of sins. Brief outline of the devil’s hand, with its five fingers targeted to different type of people: «Het enim manus dyaboli quinque digitos habet: symoniam in clericis, rapinam in nobilibus, usuram in burgensibus, furtum in latronibus, et circumventionem in mercatoribus» (48E). Second part The apparition of Jesus on the shore as symbol of the need to stick to him who will help to escape from the shipwrek in the dangerous water of this world and from the pirates, i.e. the devil: «Adhereamus ergo illo firmo fundamento ut liberari possumus a naufragio et crudeli pirato dyabolo, quia Iesus stat ante nos in littore ad designandum quod immobiliter vult nobis adesse (?), si cordialiter eum diligamus. Stabiliter in eum confidamus. Firmiter in eum credamus» (48G) [Note the use of the first-person plural]. 2.1. Since we are unstable, we need to stay attached to Christ by means of love («debemus ergo nos qui sumus instabiles vinculo amoris ad Christum ligare et stringere»), instead the devil is a lord, who destroys those who are linked to him, as explained in the fable  (fabula) of the lion, the wolf and the fox that hunt together: "lupus et vulpes se leoni associaverut in venatione" [it is not the fable by Aesop]. The fable has it moral interpatation (moraliter). 2.2. Full trust in Christ, who is like the ancor in the tempest. We must trust him completely for three reasons: «propter caritatem adoptionus, veritatem promissions et pietatem reddicionis» (48I). Interesting to note that here Christ is the father: «Nam Christus nos adoptavit et patrem nostrum se constituit». References to commentaries to the Pater noster and to the exemplum of the prodigal son [there was an established between Christ’s resurrection and this parable]. 2.3. Need to believe firmly, since only a faith well-rooted bears fruits. This means also a faith informed by love (fides formata by caritas), since also the devils and those in mortal sin have a faith without fruits (fides informis). This leads to a detailed passage on necromancy: necromancers and charmers (divinatores; carminatrices) are defined as heretics, since they associate with the demons. About the vetula (witches) and their believe in shapeshifting and nocturnal flight, the sermon quotes the canon episcopi, yet also recalling that they must be burn at stake and their goods sold out. The quaestio on the effectiveness of their practices (both in healing and harming) is due to the illusion of the devil. An exemplum about a old woman (vetula) who deceived a woman who asked her for help to change the attitude of her violent husband serves to prove that are scams and deceits. The vetula teaches the woman a spell during the night, while offering lard to the devil – the charms are in vernacular (German, macaronic). Third part Peter taking out his clothes and jumping into the water symbolizes that hope of the reward makes bear strains and pains in this world, as it is said with a direct exhortation: «Debemus expoliare cum Petro veterem hominem cum actibus suis et mittere in amaritudinem laboris virtutum et deo fideliter servire. Iuxta illud Deuteronomi 6: Dominus deum tuum adorabis et illi soli servies (Deuteronomy 6.13)” (48L). This biblical sentence serves as a sort of thema of this section, since it serves to explain «que domino nostro libenter servire debemus»: «Conditionis liberalioris dominus est. Dilectionis uberioris tuus est. Prelationis maioris solus deu est» (48M). 3.1. Only Jesus is the lord who can save the people (solus Iesus), others are only nominally lords, as showed by the exemplum of the philosopher who replied to the messengers of the king Philippus. 3.2. One has to serve Christ. How? As reply the sermon introduces the story of the pauper Guido sering the emperor and the long allegorical explanation (moraliter) of the services that Guido performed [the story comes from the Gesta romanorum, nr. 17 ed. Oesterley]. It depicts a demanding form of Christian life, since its starting point is when one is already pauper through prayer, fasting, almsgiving [note: this is particularly apt at the end of Lent], it includes frequent exam of conscience so to do twice a week a confession or contrition, it asks also the effort to set the example for other (somehow, a pastoral perspective). Finally, the perseverant memory of the Passion protects from any devilish attacks [also this is tuned to the liturgical period]. 3.3. The service to God needs to be put before anything else, since our good is all in that. Final prayer, with a direct appeal to God: «Esse enim sine te est sine deo esse, in maris periculo sine gubernatore, in carcere sine consolatore, in exilio sine amico, inter hostes sine adiutorio, in bello sine duce, in tenebris sine luce. Unde sine deo vivere est vivendo mori et decedere. Fac ergo, o domine Iesu, me semper vivere in te e sine te noli me derelinquere, ut cum dies advenerit mei clamoris, mea merces sis huius laboris ac virgo beatissima assit semper precata, ut Francisco cum (!) seraphico sempiterno fruar premio. Amen» [significant the reference to saint Francis at the end of the sermon collection]

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]

Introduction Ferrer builds a link with the topics of the previous Sunday: that on fasting, on prayer: “intentio est universalis ecclesie fideles homines ad orationem provocare”. Since each person lives a perennial conflict between flesh and spirit, the Church knows about this controversy and that the soul is right, so it first aims to restrain flesh with fasting and then to exalt the soul with prayer. While in the first Sunday the example of Jesus provoked to fasting, that of the woman of Canaan provokes now to prayer. Division The three key point are linked with the thema yet Ferrer immediately overturn that option (as if it were too intellectual...) and just follow the narrative of the pericope: “Sed de his intricationibus non curo! Sed ego volo ista tria trahere ex evangelio et non ex themate” (f. s1r). First part The sermon expands on the biblical narrative, with interesting development of the woman’s invocation (almost a model of prayer). Two analytical points (one theoretical, the other moral) 1) Why Jesus was called son of David? David expelled the devils from Saul by playing the chitara, not for the power of music but since it was figura of the cross of Christ, made with dried wood (reference to previous sermon 3/6/16: “ut pridie dixi in primo sermone cuius thema: Ecce sanus factus etc’) – symbolism developed: “Et ista cithara significant crucem et funicular significant membra Christi que fuerunt attracta in cruce et nervi cum clavis. Et clavelle ille significant clavos…” (f. s1r). The cithara produce high notes, so Christ on the cross did – reference to Jesus’ seven last words and their meaning.  2) A moral teaching: the woman’s daughter was tormented in several ways by demons, who are connected with the seven capital sins [once again]. Detailed exhortation not to recur to divination (sortilegos), with specific references to those who had lost something and to women who want to have kids. Second part   Jesus refused three times, yet the woman insisted. Also this time, the sermon details two points, one theoretical and the other moral. 1) Christ redeemed everybody with his Passion, yet not each one is saved since s/he did not want to do fasting: “quia nolunt ieiunare” [note the insistence on it, and also the exaggeration]. This is explained with a detailed simile of a rich man who went to among Saracens to redeem Christians slaves (“redimendum christianos captivos omnes qui essent penes sarracenorum in Barbaria cum magnis pencuniis”); if some of them did not want to leave after being set free, it is not his fault. In the same way the Passion “solvendo in ara crucis” frees everybody and invites all to embark on the ship that symbolize the Church (“nunciatur dicendo: ponatis vos in navigio ecclesie”). Yet, on this salvific ship the Jews did not want to embark as well as Tartars and Saracens who believe in the heaven promised by Muhammad: “Nam venerunt nuncii domini et dixerunt iudeis: venite ad navem domini. Qui dixerunt: nolumus. Similiter dicatur de tartaris et saracenis, qui dicunt quod noster propheta promittit nobis in alio mundo rivum melis et lactis” (f. s2r). 2) The moral teaching concerns learning to pray in the morning and in the evening. This is presented by means of an exemplum of a Lombard man (“Quidam lombardus...”) who decided to go to Jerusalem: during the pilgrimage, he prays everyday to ask that his journey goes well; yet, once he is almost back home, he forgets to pray and his house burn down with his wife and son inside it. Third part Why did Jesus make the woman wait and did not listen to her immediately? Two points: 1) Waiting makes the woman grow and elevate so that she obtains more at the end, so the behavior of Jesus was ruled by love. Explained with the exemplum (labeled as parable) of a soldier (miles) who asks his king for an apple: the king gives him first a castle, then a horse, then a robe, and only at the end an apple... 2) This was done to give an example of humility for us

Introduction  Primacy of faith  (based on listening - link with previous sermon): "In precedenti sermone declaravimus verbi divini utilitatem et efficaciam, per quod verniunt homines ad fidem salutiferam; prout clare declarat Apostolus Rhomaorum X dicens: Fides ex auditu; auditus autem per verbum Christi. Nunc (divina favente gratia) delcaremus eiusdem fidei virtuositatem". Reference to Bonaventure to assert its necessity as basis for any other virtue - in particular, hope and love (cardinal virtues), since: "sine fide non est cognitio summi et veri boni; sine cognitione autem summi boni non potest esse expectatio et dilectio. Cognitio enim preambula est et dirigit affectum ad expectandum et desiderandum" (f. c6v) Faith is necessary also to have a correct intention, since only what is done for the glory of God is good: "Sine vero recta intentione nullus actus virtutis recte incedit" (f. c7r) Reference also to Hebrews 11:6: Sine fide impossibile est placere dei, which links with the thema - Divisio