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).

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).

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.

"De peccati aggravatione" - built on the idea of the weight of sin that oppresses on the soul, presented in six points (rationes,)

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.

When it is a sin and when not listening to detractors (slander)

Introduction Natural gold ≠ artificial gold (IA). To eat the gold dust provides strength and protect from leprosy (references to Avicenna and Platearius). The artificial gold is exteriorly similar but without these quality (it’s only an expense and a waste of time and work). The same is true with good works. When they are done with the correct intention, i.e. to glorify God, they protect you from the leprosy of sin. Yet, if they are done "cum sinistra intentione", i.e. for your own glory, they have only an exterior appearance, but without any merit. Biblical reference (Cain and Abel) and to canon law. Questio: "Utrum existens in peccato mortali vel faciens aliquod opus de genere bonorum sinistra intentione frustretur omni premio et nihil mereatur sua operatione" (IB). In the reply, the key authority is Bonaventure: a sinner should not stop from doing good works, since they prepare to receive the grace and dispose to conversion. Distinction between alive works and death works: “Oportet enim quod prius quis desinat esse vitiosus quam incipiat esse virtuosus, et naturaliter remissio peccatorum precedit infusionem gratie” (ID). This leads to discuss about Lent. Since God wants to grant abundant graces for the feast of the Resurrection, hence the Church organized this penitential time so to help the faithful to be ready to welcome them: “ut huius igitur simus capaces ordinavit mater ecclesia vigiliam scilicet tempus penitentie et dispositionis per XL dies quod hodie incipit et omni die aliquod preparativum ponit atque ipsius gratie speciale dispositivum”. Divisio (see above) - based on the whole pericope not on the thema First part Fasting and abstinence should not be hypocritical (in discussing the pericope, note the distinction between litterliter and moraliter). Three main fruits of fasting: Comprimit canis vitia Elevat mentem ad superna Dinat virtutem contra demonia 1.1. Fasting serves to rule the flesh (which is the horse of the soul...). Yet crucial is fasting from sin (IF). Question on who must fast, and list of the categories which are exempted (IG). 1.2. Fasting elevates the mind (series of exempla and ¬auctoritates). Question: if drinking clouds the mind more than eating, why does Lent require fasting from food? (II) 1.3. Fasting wins over devils. Natural example: the elephant wins over the dragon when it has an empty stomach. Question about the type of forbitten food - dairy and eggs are connected with the production of semen and so an arousal to lust (basic notions of medicine): “ex eorum commestione plus superfluit ut vertatur in materiam seminis cuius multiplicatio est maximum incitamentum luxurie” (IK). Second part Appeal to the moderation and the detachment from worldly things. Moraliter: Contraposition among the ancient philosophers about the true richness and happiness of human beings. Epicurean stated the earthly goods (the sermon harshly attacks them) while the Peripatetics said it was virtue, sit it cannot be lost (“qua non servantur in bursa sed in anima”; IL). Positive examples are Socrates renounced to gold (reference taken from the Decretum) and Boethius. Christ is put in the same line of the Peripatetics (“Hanc etiam opinionem doctor noster Christus tenuit...”; IM). One has not to treasure things on hearth for three reasons:  Periculose et damnabilies Nocive et instabiles Infructuose et steriles  2.1. When one looks for richness, s/he is exposed to dangers such as lie, fraud, usury, robbery. Here the sermon quotes the whole parable of the rich fool (Luke 12:16-21) and the sentence on the simplicity of the birds (“Nolite soliciti esse...”; Matthew 6.36). Distinction between different ways of “solicitudo circa temporalia”: necessary, unnecessary, immoral (“talis fuerat in Iudeis et Pylato, timentes ne perderent regnum quod possidebant occiderunt Christum” IN), erroneus. The Gospel criticizes the last three, not the necessary sollicity (such as in sowing or harvesting etc). 2.2. Their possession is harmful, since provokes anxiety and insecurity. Reference to the episode of the encounter of Augustine with the poor person in the Confessiones (IO). 2.3. They are infructuous and make also virtuous people infructuous (internal reference to XIXQ). Third part Necessity of a virtuous behaviour for the eternal reward. Crucial is to have an holy and immaculate life (“vita sancta et immaculata”). Erarium disponere Divicias reponere Custodiam apponere 3.1. Direct parenetic address to the listener in the last section: “Nunc ergo peccator audi me, et deus exaudiet te. Vita tua mors est et vana vita. Vis ergo apprehendere veram vitam, noli alta sapere [...] Per illa enim que tibi dat suadet exire a peccato [...]. Cur ergo bonam mortem desideras et vitam bonam non curas? [...] Iam persuasus es a deo ut recedas a malo”. Dangerous to postpone a good decision: “O frater, noli claudere hostium venie... [...] Iam deus pulsat ad hostium” 3.2. A laborious life of virtue keeps and increases the treasure, since it creates the habitus of virtue. 3.3. The custody of the senses is the protection one needs, since they are the gates of the heart.

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

Introduction

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). 

Introduction It underlines that the current plague is a divine punishment for sins that the preacher wants to expose, so that the people correct themselves: «In presenti sermone volo vobis ostendere et declarare aliqua gravia peccata propter que deus est iratus conta nos. Ideo mittit ista tribulationes pestilentiarum mortalitatum per mundum. Ut ergo ista peccata corrigantur et cesset ista plaga volo nunc ista peccata declarare” (f. p1v).  A taxonomy of sin: against the neighbour are iniquitates; against the body (debauchery, lust, sloth) are peccata (“i.e. pecorum acta secundum ethymologiam [...] acta pecurum”); against the soul are delicta, since they poison and kill the soul, when one does not take care of the soul, which is therefore derelicta; against God (swearing, denying, blasphemy) are scelera. The last typology will be the topic of the sermon. - Sermon structured on Ezekiel 8 (which is not the thema): long account of this vision and moral interpretation of four sins (scelera). - 1) “Hec civitas est christianitas”. The city is founded by Christ, one enters it through the baptism (notation to expand on this: (“Dic modum baptizandi”). The idol in the vision (idolum zeli) symbolizes those who turn to the devil by means of necromancers (divini) when they are in trouble for different reasons: “in nostris necessitatibus recurrimus ad diabolum vel per sanitate habenda, vel per reperdita ad inveniendum, vel per filiis habendis, vel si estis maleficiati statim vaditis ad idolum, scilicet divinum in quo est diabolus...” (f. p2r). Attack against the divini who are traitors who subtract the people from their king, Christ, and bring them to the devil. It recalls that in the Leviticus the pain for necromancers is the lapidation, since the whole people need to get rid of this type of sin. When in a city or state (“in una villa vel patria”) a divinus is welcomed, God sends great tribulations, floods, death (biblical references: the deluge, Saul and the witch of Endor). Political reading: the idol is connect with the divisions in the city and the sin of those who have a political office: “Vel si sit divisio propter regimem. Dic quomodo illud idolum significat domum consilii” (f. p2v). The idolum zeli provokes envy and emulation “in hac villa”. “Omnes laborant ut habeant regimen. Ex quo sequuntur multa mala, invidie, destructiones communitatis, et rancores”. In particular: perjury (when one betrays the oaths pronounced taking the office); thefts (one spends a lot of money to obtain an office, so he wants to recover them – or even worse, he uses for himself the common wealth); damage to the community (compared to a ship). Hence, in public assemblies one must take care of the common good, not of relatives or friends. - 2) The bestial images to which incense is offered symbolize the game of dice (“significat ludum taxillorum; quid sunt taxilli quam imagines bestiarum depicte quibus maiores et seniores dant incensum?”). Complain that once only rogue people played with them, while now also respectable people. The incense is the blasphemy “ex quo peccato veniunt multa mala et plaga mortalitatum”. Exhortation to eliminate this practice, since it is convenient: yes, one loses the gain of a type of taxation, yet it saves his/her soul and his goods from storms (tempestates), “ideo providetis etc”. - 3) Women that cry in front of the idol of Adonis (glossed as the god of love: “secundum poetas deus amoris”; f. p2r) symbolize the mothers who cry and say “multa parola et stulta contra deum” when a young son or daughter dies (the reference seems to death of children), when instead they should rejoice, since God took them while they are still innocent as one would rejoice if a king or a queen had welcomed them at their court. In this way, these women show their lack of hope. Instead, they should cry for their adult sons and daughters, who are headed to Hell due to their sins. - 4) Those who turns their back to the temple and worship towards east symbolize those who work on Sunday and on the feasts, or who spend them in a brothel or inn (“in lupanari vel in taberna”). Since in this way one subtracts the time due to God, the plague subtracts time from him/her: “ista ratione veniunt mortalitates quia ille qui debebat vivere 40 vel 70 annis moritur cras” (f. p3r).

Introduction Peter received this name after his confession of faith in Christ, which made him the foundation of the Church. The Church will not be wrong on faith and moral teaching necessary for salvation, yet it can be wrong on other things: "In aliis autem non pertinentibus ad fidem et falli et errare potet" (f. k4v). Three types of ecclesia: 1) the ecclesia malignantium (Psalm 1); 2) the militant Church, i.e. catholic, "non sicut latibula hereticorum"; 3) the triumphant Church. The sermon will deal with the second one. Division - First part The unity of the Church is proved in five ways: auctoritates; rationes; similitudines; revelationes; confutationes. The main emphasis is on the key concept that there is no salvation outside the Church (extra ecclesia nulla salus). Talking of the rationes, to explain the principle of non-contradiction, the sermon compares the different positions among religions (Jews and Islam - or rather: mahumetici and saracini), which cannot be both true. Only one is the true faith. And it points out that it is normal to persecute the religious dissent more than normal crime: “immo plus persequitur dissentientes quam fures et latrones” (f. k5v). As main simile, the sermon refers to the mystical body, with references to key passages of the apostle Paul. Interesting annotation on the fact that the body of the Church is in three places (world, purgatory, heaven), connecting them with the division of the host in three parts during the mass: the part put in the chalice symbolizes the soul already inebriated in heaven: “Sic christi corpus seu ecclesia est in triplici loco, scilicet in hoc mundo, in purgaotrio, et in celo. Ad quod significandum sacerdos in missa dividit corpus chirsti in tres partes. Per illam enim quam mittit in calice significat eos qui sunt in celo inebriati ab ubertate domus dei” (f. k5v). As revelation, the sermon briefly refers to an episode of the legend of saint Cecilia. - Key subsection With a new subdivision, the confutationes form the real body of the sermon, occupying half of the text. The confutation of mistakes is evidently crucial for this preacher. “Nam contra unitatem ecclesie sancte tres errores insurgunt: primus error est naturalium philosoforum; secundus est superborum et malorum christianorum; tertius est fere omnium paganorum” (f. k6r) Particularly developed is the confutation of the position of natural philosophers on the divine mercy that would save people in any religion/confession: “probare contendunt quod deus omnes homines ex sua bonitate salvat existentes in diversis ritibus et sectis”. The rebuttal insists on the necessary balance in God between mercy and justice. The third mistake contrasted is that not only of pagans but also of the most simple Christians, who are puzzled by the fact that God would save only those in one faith and condemn all the other nations: “Tertius error contra contra ecclesie sacre unitatem fere omnium paganorum et etiam simplicium christianorum dicitur error admirationis dicentium: ‘O quammirum esset si deus solummodo sub una fide existentes salvaret alias omnes nationes dannaret’” (f. k7r). The reply is based on the Gospel passages on the few who are saved (“multi sunt vocati, puaci vero electi”; Matthew 22:14) and the narrow and difficult road to the eternal life (Matthew 7:14) and that the people outside the Church have no excuses and one will get according to his/her merit. The final observation that half of the world is occupied by infidels introduces a long digression on the other half, occupied by ten groups (nationes) of Christians, yet only nominally: “Nam fere media hominum pars est infidelis. Sub nomine autem christiani quasi alia media pars est qua dividitur in decem nationes, scilicet Latinos, Grecos, Indios, Iacobitas, Nestorianos, Maronitas, Armenos, Georgianos, Surianos, Mozarabes” (f. k7rv). It follows a sort of geopolitics of faith, with a brief description of each groups, noting some characteristics of them – and generally condemning the non-Latin Christians all as heretics. Saying, for instance, that the Greeks are only nominally Christians, now under the political control of Turks - list of their three key theological errors: procession of the Holy Spirit; refuse of church of Rome as chief; purgatory. The Indians are those most numerous, and somehow favourably described (mentioning the practice of carrying two crosses in front of them when they go into battle). About the Jacobites, it is mentioned their practice of the circumcision and the impression of the sign of the cross on their front and body (“qui circunciduntur et baptizantur, cum ferro ignito caracterem crucis imprimunt in fronte et aliis partibus corporis ut in pectore vel brachiis"). After mentioning the Maronites (who are placed in Libya) and the Armenians (on the latter, notations on the singing of liturgy in their own language and , about the Georgians it is said that they are a strong people, in which also women are fighters (“et eorum femine utuntur armis sicut viri” – reference to Amazons?). The Syrians have the same positions of the Greeks against Latins. On the Mozarabs interesting notations on their liturgy: “Decima natio Mozarabes dicuntur quia modos christianorum de Arabia tenentur in multis et utuntur lingua latina in officiis divinis et obediunt ecclesie Rhomane, sed in multis discrepant, quia habent horas valde prolixas et faciunt tot horas divini officii quot sunt hore naturales diei cum hymnis et psalmis; et [est?] natio valde devota: in matrimonio non coniungunt nisi nationi sue gentis, inter quos femina amisso marito primo nunquam coniungit alteri” (f. k7v). While the description of the different nations of Christians reveals different degrees of sympathy, the final evaluation is extremely harsh: “Et isti omnes similiter cum infidelibus damnantur”. Taking the cue from the description of the different type of Christians, the sermon introduces a digression on their presence at the Holy Sepulchre in Jerusalem, where – a part the Observant Franciscans who have the proper custodia of the Sepulchre – there are eight type of heretics in a sort of Babylon of languages (“sunt octo diversa genera hereticorum diversas linguas habentium adeo quod nullus intelligit alium”). The section ends with a sorrowful address to the Church: “O igitur sancta ecclesia unica sponsa Christi! O Sancti Spiritus congregatio gratiosa/ [...] O quam multi sunt in te solo nomine et extra te ipsa re [...] Ergo hi ibunt in infernum, ubi nullus ordo est sed sempiternus horror inhabitat ubi cruciabuntur in secula seculorum” (f. k8r). - Second part The power of the Church (potestas) is connected with the image of the keys, which rapidly becomes a discourse on the potestas ordinis of the priesthood, since priests have the following powers: to forgive sin; to change the pains (from those of purgatory to satisfaction); to consecrate the Eucharist; excommunication; holy orders; indulgence (this only the pope) – which however require to be ready to receive it. This section ends again with an address to the Church and a treat agains sinners: “O potestas ecclesie spiritualis quam magna es...” (f. k8r)

First part Four isses are discussed, namely: 1) The origin of idolatry; 2) The multiplication of the names of the gods; 3) The role of exterior acts (opera exteriora) in the worship of God; 4) Whether it is possible to venerate a rightful dead before his/her canonization. Second part Nine possible mistakes of Christians concerning God (and his behaviour). The last one it is against the idea that after the baptism one would be forgiven for any sin and it is followed by a long exemplum taken from the life of Basil about the necessity of contrition.