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 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 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

The seven conditions that makes fasting meritorius

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.

Introduction
The woman of Canaan (cf. Matthew 15:21-28) allegorically represents the sinner: her sick daughter, in fact, is to be interpreted as the soul of the woman vexed by sin (for the theme of woman as the origin of sin, reference to Sirach 25).
Divisio
Ways to heal the spirit (based on the body healing techniques of the time): 1) By sweat: just as he who wants to perspire materially covers himself in bed and approaches the fire, so he who wants to expel the toxin of sin by the "sweat of contrition" must cover himself in his death-bed and approach the fire, i.e. remember the Judgement and the eternal damnation. Lacrima contritionis = sudor contritionis, by which the soul is healed. Exempla of people whose souls have been healed by the "sweat of contrition": king Hezekiah (reference to 2King 20); Mary Magdalene (reference to Luke 7). 2) By corporaliter minutio, i.e. the bloodletting: just as the bad blood corrupts the body, so the sin corrupts the soul; as in a bloodletting, the vein from which the “bad blood of sin” must be expelled is the mouth of penitent, i.e. during the confession. It must be noted that those who emittunt bonum sanguinem et malum abscondunt, i.e. justify themselves during confession, are not healed but rather make their condition worse; also those who delay the bloodletting/confession take several risks. 3) By fasting: just as he wo wants to to conquer a castle does so by starving it (because “a castle full of foodstuffs is harder to conquest”), so he who wants to heal his soul must fast, because “a soul full of sins is harder to heal” (references to Sirach 37). 4) By incision: just as a diseased limb is removed to prevent it from infecting healthy ones, so one must separate oneself from bad company to avoid being infected. 5) By burning: the word of God is like a fire capable of healing (references to Psalms, Jeremy, Book of Wisdom and Proverbs).

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 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 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).