Introduction The thema of this sermon is taken from the oratio of one of the two thieves crucified with Jesus; such prayer - that is, the request to enter the kingdom of heaven - is the most pleasing to God and the most convenient to human beings for two reasons: 1. Because this prayer agrees with the final cause for which God created mankind (i.e. “ut habeat [scil. homo] gloriam paradisi et reparetur ruina angelorum”); 2. Because this prayer includes and presupposes all other prayers.
Divisio 
1) First part: the first way to obtain the kingdom of heaven is “by paying the right price” (precium iustum), as the martyrs did (note: martyrdom can only be considered a fair price from the point of view of proportion and convenience quia nullum genus penarum martyrum esset iustum precium, nec pro una sola hora essendi in paradiso, tanta est excellentia huius glorie). As for the concept of martyrdom, Ferrer emphasises that Christ doesn’t restrict human merit only to sacrifice for the truth of the faith, but anyone who dies in defence of any virtue is made a martyr (exempla: John the Baptist, sancta Duilla[?], Thomas of Canterbury, Thomas Aquinas). Regarding the concept of the defence of (divine) justice, Ferrer introduces the prophecy of Isaiah 59, 4-5 with its interpretation. 2) Second part: the second way to obtain the kingdom of heaven is “by stealing it secretly”, i.e. doing penance secretly in this world. Those who do penance in secret are compared to thieves who want to rob a castle and, unnoticed, climb up using ladders: the castle is the Paradise, and the ladders are penance (“scala penitentie, cuius gradus sunt opera penitentialia") and virtue (“scala est quedam virtus, cuius gradus sunt quodlibet opus illius virtutis”; follow the examples of the scala devotionis, scala misericordiae and scala castitatis). Ferrer then emphasises that while the kingdom of heaven is given to us by God (reference to Luke 12, 32), on the contrary "nos cum scientiis nostris ad infermur demergimur" (three conditiones scientiarum: nigromantia, ius and theologia). 3) Third part: the third way to obtain the kingdom of heaven is “by accident”, i.e. gain access to Paradise by showing sorrow and contrition when one is close to death, despite having sinned all one's life: in this way “ille latro invenit paradisum”. Ferrer emphasises the humility of the thief, who doesn’t ask for access to the kingdom of heaven, and the generosity of Christ, who instead grants him entry into Paradise (however, it is pointed out that the thief didn’t immediately enter Paradise but descended into Limbo, “ubi vidit divinam essentiam, et habuit paradisum essentialiter, que est videre deum”). Ferrer admits that this way of obtaining the kingdom of heaven - i.e. by not caring and sinning all one's life, and then converting at the end - might be attractive to many people, but warns that the thief's was a unique case (“hoc miraculum solum semel fuit factum”) and that, therefore, one should not believe that one can obtain access to heaven in the same way, i.e. a casu, but must equip himself with the opera bona christiani. To exemplify this, the preacher uses a parable in which a king (= God) builds a noble city (= the Paradise) where he wants only generous people to dwell; so two soldiers (= the clergy and the laity) set out to reach this city, one equipping himself with everything necessary (= “decem florenos, i.e. observantiam decem preceptorum, vel xii florenorum, i.e. xii opera penitentialia que sufficiunt pro via”), and the other foolishly hoping to accidentally find a bag full of money (i.e. to accidentally find the misericordia dei).