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.

Incipit  Qui videt in abscondito reddet tibi. Mt 6. Quoniam ut dixit apostolus: Omnes vos manifestare oportet ante tribunal Christi [2 Cor 5.10], ideo pro tribunali hodie hic sedet Iesus, unde (?) uno venit ex latere iusticia ad accusandum peccatores et ex altero venit misericordia ad defensandum; ut ergo accusationes istas evadere possumus, recurramus ad fontem gratie etc. Qui videt in abscondito reddet tibi etc. ubi supra. Hodie ante tribunal Christi cum suis fustibus et latronibus currit Iusticia adducens peccatorem vinctum et clamat per Ioel prophete: Canite tubam in Syon et congregate populum et adunate senes et parvulos, quia miserum peccatorem accusare volo”, et vertens se ait: “O serenissime Iudex..." In front of Christ, justice accuses a sinner and asks for his condemnation, while the intervention of mercy convince the judge to postpone the verdict, saying that she will teach the sinner to change life. Focus of the sermon is on the need to conversion, without any further delay.  Justice accuses the sinner of two main sins: inordinate love of himself («ex amore suo inordinato»); and ambitious inflated soul, i.e. presumption («ex ambitiosa anima elata»). Justice points out that these were the same sins of Lucifer so the human being will deserve the same condemnation, which the judge has to sentence without waiting. The gravity of the two sins is presented through a series of quotations from patristic and theological authors, who are presented as doctores (a term that acquire a legal connotation in this context). The sinner in tears pleads for mercy in front of Christ, and in his support steps up Mercy, who first points out that the case of Lucifer and the man are different, since the first was fully aware of what he did – so cannot convert – while the man did it out of ignorance («ex ignorantia»), and his tears shows it. Misericordia asks the judge to have mercy and to allow her to teach and correct the sinner («Ideo, o benigne iudex, aspice peccatorem iam plorantem, concede eum misericordiam et eum per doctrinam ewangelii se reconoscere faciam et crastina die de accusatis iustum reddam»). Christ as judge allows it, and Mercy takes the sinner on her side, where she exhorts them [note the passage to the plural] for conversion, insisting on two topics: to convert by means of contrition and by escaping the behaviour of the hypocrites [link with the Gospel of the day]; to convert by means of the maceration of the body, i.e. by means of fasting. It follows an exhortation marked by the repetition of the sentence «O peccatores convertimini…», where the two topics are explored on the basis of a series of auctoritates, which serves to comment some point of the Gospel of the day.

"De certitudione salutis quam unusquisque peccator penitens habere potest" - which type of certainty a sinner who repents can have. It is structured as a quaestio to solve a possible dubt

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.

Dynamic is the same of the previous sermon.  justice brings a sinner and accuses of two types of infidelity, for the lack of faith in God and to be ungreatful for the earhtly goods he receives by considering them more important than God and by misusing them (reference also to the poor). The sinner in tears addresses God, recalling that God prefers the conversion of a sinner instead of his death and proclaming the intention to convert. So, mercy states that the accusation of justice are true, yet recalls Jesus his incarnation and death for the sinners, asking to allow her to make him just by means of the words of the Gospel. The judge says that this arguments win on him and allows mercy to take care fo the sinners. Her exhortations focuses on two points, i.e. to dispose his home (i.e. the conscience) by means of humility and humble confidence in God.

On the basis of the pericope of the prodigal son, accusetaion of justice against the sinner are: prodigality and carnal iniquity ("Hodie ante tribunal Christi assurgit iustitia dicens: “O iudex tu dixisti: iniquos odio habui. Ecce presento tibi istum iniquum peccatorem vinctum et ligatum. Emitte odium tuum super eum et iudica; quod ut citius facias accuso eum ex duobis et primo de bestiali prodigalitate, secundo de carnali iniquitate"). Once the sinner asked for mercy, mercy instructs him to recognize his own iniquity and the divine majesty – both on the basis of the confession of the prodigal son in Gospel: “Primo, o peccator, recognosce tuam iniquitatem et clama peccator: Pater, peccavi in celo et coram te. Secundo, o peccator recognosce divinam maiestatem et clama: Non sum dignus vocari filius tuus” (f. 43v)