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.

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.

Introduction
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Divisio (see above) 1) First part: the enemy can be considered in three ways (reference to Thomas Aquinas): 1. as an enemy, i.e. as a bad and harmful thing that shouldn’t be loved, but rather hated («perfect and good hatred», reference to Psalmi); 2. as a creature of God, and as such must be loved, because God never creates anything bad; 3. as a particular individual, and as such must not necessarily be loved because "it's impossible to know [and consequently to love] all the creatures". 2) Second part: it’s a greater merit to love an enemy; three reasons: 1. "Reward": loving the enemy confers a greater reward, that is, the eternal life; 2. "Inflammation of charity": the reason for merit consists in charity (reference to Thomas Aquinas), and there is more charity in loving the enemy than in loving a friend; to love an enemy requires “a greater fire” (reference to Augustine), i.e. a greater amount of charity; 3. "Readiness" (reference to Hugh of Saint Victor): loving the enemy readily is contrary to natural inclination, therefore it is more meritorious. 3) Third part: three reasons invite us to love the enemy: 1. "Unity of nature": Christus est caput nostrum nosque membra eius (reference to Paul the Apostle; cf. 1Corinthians 11, 3); as in the human body, so in the body of the Church: if one member is in pain, all the others have compassion for him; 2. "Divine obedience": order of Jesus Christ: «Love your enemies and do good to them» (quote from Matthew 5, 44); we must help the enemy; if you cannot do it personally, you must at least recommend the enemy to those who can help him. Three things belong only to God: a. the glory, which consists in the creation of the world; b. the last judgment; c. the vengeance. 3. "Magnificence": forgiving the enemy is a magnificent thing.
Conclusion He who forgives is magnanimous and kind («The magnanimous man doesn’t remember the harm he has received», reference to Aristotle's Nicomachean Ethics IV). Exempla: Caesar; Jesus crucified.

Introduction The feverish woman (i.e. Simon’s mother-in-law, cf. Luke 4, 38-39) = the soul of Adam sick with the fever of sin.
Divisio (see above) 1) First part: four reasons: 1. «Praise»: one is worthy of praise if, despite being able to do evil, he doesn’t do it; 2. «Honor»: it's more honorable to succeed through one's own virtue rather than that of others; consequently, it’s more honorable to obtain heaven by one's own merits rather than by divine grace. 3. «Conservation grace»: sin allows human beings to become humble (exemplum taken from Paul 2 Cor 12, 7); 4. «Improvement»: error strengthens human beings and makes them better (exempla: St. Peter and Mary Magdalene). 2) Second part: four reasons: 1. «Perfection»: the free will of human beings is consistent with the perfection of the world; 2. «Mediation»: since angels only do good and Satan and his followers only do evil, an intermediate creature free to do good and evil was needed; 3. «Decoration»: the freedom of human beings is a beautiful thing (reference to “Ricardo [secundo Sententiarum]: perhaps Richard of Knapwell?); 4. «Exaltation»: the human being is exalted more for having sinned and then repented. 3) Third part: four reasons: 1. About the divine power: with the existence of sin God wanted to demonstrate that he has the power not only to create, but also to save human beings. 2. About the divine wisdom: divine wisdom manifests itself in the ability to derive good from evil; the usefulness of sin is in the good that comes from it (exempla: the creation of human being resulting from the sin of Lucifer; incarnation of Christ resulting from Adam's sin [“O certe necessarium Ade peccatum, quod Christi morte deletum est! O felix culpa que talem ac tantum meruit habere Redemptorem!”, quote from the Exsultet]); 3. About the divine goodness: without sin we couldn’t know God's goodness towards human beings; 4. About the divine justice: without sin God couldn’t show his justice.

Introduction Three ways in which the term “grace” can be understood: 1. Generally: “grace” can be understood as «divine support given to human beings in all their actions» (= “temporal grace”, common to good and bad, which Caracciolo doesn’t want to talk about for the time being); 2. Specially: “grace” can be understood as «divine support given to the reasonable creature» to prepare it to receive the Holy Spirit; the task of this grace is to turn human being, i.e. «el libero arbitro», away from evil and incite him to goodness (= «gratia graziosamente data», that predisposes human beings to the «gratia [» [cf. infra]); 3. Properly and perfectly: “grace” can be understood as a «a gift given to the creature to merit eternal life» (= «gratia gratofacente»).
Divisio (see above) 1) First part: the first sign is “sorrow for past guilt” (reference to Sermone de ogni sancti by Bernard of Clairvaux), because «guilt and grace cannot coexist in the same will». 2) Second part: the second sign is the firm intention to avoid sin for all future times. 3) Third part: the third sign is sadness and pain for the defects of others and joy in the good of others (references to Augustine and Paul). 4) Fourth part: the fourth sign is the desire for eternal things and the appetite for a blessed heavenly life (references to Paul and Psalms). Permanence on earth is annoying for the Saints who love God and therefore would like to reunite with him. 5) Fifth part: the fifth sign is frequent praise of God and everything he does; invitation to observe a “general rule”: those who are friends of God and true Christians don’t swear, don’t blaspheme, don’t speak ill of God and the saints, don’t lie and don’t betray. 6) Sixth part: the sixth sign is the confession of sins (Iustus in principio sermonis accusator est sui [Proverbs 18, 17]; quotes from Psalms and Isaiah).
Conclusion Reference to the next sermon («Dimani vederemo el resto …»), in which Caracciolo will conclude his exposition of the signs of divine grace.

Introduction
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Divisio (see above) 1) First part: the first sign is the “expression of pure and sincere truth”; Christ is the first truth (Ego sum via, veritas et vita [John 14, 6]), therefore whoever says or confesses the truth professes his faith in Christ. 2) Second part: the second sign is listening to the divine word, that is, willingly listening to the word of God and holy preaching (Qui ex Deo est, verba Dei audit [John 8, 47]). On the contrary, there is no more manifest sign of damnation than not willingly listening to the divine word (reference to Gregory the Great). 3) Third part: the third sign is the implementation of what one has heard, since there cannot be observance of God's commandments without a true love for God (Qui diligit me, sermonem meum servabit [John 14, 23], and “God's spirit comes into the hearts of those who keep God's precepts” [reference to Gregory the Great]). 4) Fourth part: the fourth sign is the forgiveness of offences received; through forgiveness, the human being is conformed to Christ who forgave and prayed for his crucifiers. Exemplum: Saint Stephen, who prayed for those who stoned him. 5) Fifth part: The fifth sign is the correction of the neighbour (Qui converti fecerit peccatorem ab errore vie sue, salvabit animam suam a morte [James 5, 20]. 6) Sixth part: the sixth sign is the voluntary endurance of adversity (Beati qui persecutionem patiuntur propter iusticiam, quoniam ipsorum est regnum celorum [Matthew 10, 20], «and note that it says “is” and not “will be”, signifying that these have some certainty of heaven in this world»), since he who rejoices in adversity despises worldly things and has his mind set on God (several quotes from Paul).

Introduction  Triple interpretation of the name “Jesus” (reference to Jerome): 1. “Saviour”, because he saves and cleanses the human being from sins (reference to Matthew 1, 21); 2. “Salvation”, because he frees the human being from his enemies (reference to Luke 1, 71); 3. “Saving”, because he gives grace to the soul (reference to Psalms 50, 13); 4. “Saviour” (cf. supra), becuase he gives glory (reference to Genesis 49, 18).
Divisio (see above) 1) First part: the name of Jesus must be honoured since it was pre-nominated by God (quotes from Isaiah 45, 3 and 4; Psalms 71, 17); «When God formed the heavens, when he founded the earth, when he shaped Adam, he still imposed this name on his son: Jesus, Jesus, Jesus!». 2) Second part: before the incarnation of Jesus, his name was foreshadowed and prophesied for a long time not only to the Jewish people, but also to the pagans (exemplum: the prophecy of the Erythraean Sibyl in the form of an acrostic, whose initial letters would form the name “Jesus” [reference to Augustine, De civitate Dei 18, 22]. 3) Third part: the Angel was the first to announce the name of Jesus (quotes from Luke 1, 30-31 and Matthew 1, 20-21). 4) Fourth part: the apostles «preached, shouted and taught the name of Jesus» throughout the world; especially Paul, “in love with Jesus” («El [scil. Paul] me è uno vase di electione, adciò ch’el porti el mio nome inanci ad gli Regi et gente et figlioli de Ysrahel» [quote from Acts 9, 15]). 5) Fifth part: appeal to “sinners, thieves and dishonest scoundrels” to invoke the name of Jesus, which is the refuge of the penitent (« If a wicked man, a thief, a gambler, a murderer, who has never done any good, at the end of his life had no time to confess [...] but invoked the name of Jesus, then all his past and present sins would be forgiven as if the Pope and the cardinals had confessed him», because «“Whoever invokes the name of God, i.e. “Jesus”, will be saved [quote from Joel 2, 32]»). Invitation to have the name of Jesus often in one's heart and mind so that, in case of unforeseen dangers, one is accustomed to invoke this name («this is enough for the fulfilment of your salvation»).

Introduction  Just as there are different medicines depending on the type of disease, so there are different modi correctionum depending on the type of sin. Three types of sin (corresponding to three different correctiones): 1. Ex ignorantia: the medicine for this sin is knowledge (scientia); exemplum: Paul, who sinned because of his ignorance and was cured by Christ with the medicina scientie. 2. Ex fragilitate: the medicine for this sin is the amor dei; exemplum: Peter who denied Christ three times. 3. Ex malicia propria et iniquitate cordis: the medicine for this sin is the timor damnationis et iudicii; exemplum: Judas Iscariot.
Divisio
1) First part: concerning the “inner formation”, called by the Doctors nativitas in utero. To explain this type of nativitas, the preacher uses the example of the nucleus planted and germinated in the ground, which "iam est natus, licet extra terram nihil appareat". The thema can be interpreted on the basis of this type of nativitas: for Judas, in fact, it would have been better not to be born, since without the birth of the body there can be no infusion of the soul and, consequently, no damnation. Quaestio: is it better to be something or nothing, i.e. not to be? Compared to being with the burden of eternal damnation, it’s better not to be at all (just as it's better to own nothing than to own something that entails great economic burdens and obligations); the damned, in fact, would rather not be than continue to exist in damnation (“damati desiderant mortem et appetunt non esse, sed non possunt mori”; follows a quotation from Revelation 9, 6). In light of this, the preacher exhorts people to avert the risk of going to hell in good time and not to claim to go to heaven if they commit sin in their actions. 2) Second part: concerning the “outer production”, i.e. when the child leaves the mother's womb. The thema is also true with regard to this second type of birth, since if Judas had not been “outwardly born”, i.e. had he died in his mother's womb, he would have died with only original sin and, consequently, would have had a better condition in the afterlife in the Limbo of the Infants (where souls, although not having access to Paradise, are not afflicted by sensory pain). Ferrer then addresses the issue of original sin, which "non est peccatum factum a creatura sed receptum" and, therefore, doesn’t involve sensory punishment; the inheritance of original sin is explained through the simile of a king (God) who entrusts an impregnable castle (the Earthly Paradise) to a traitorous soldier (Adam and Eve) who surrenders the castle to the king's enemy (the Devil): the merciful king does not kill the traitorous soldier, but forbids his descendants (the mankind) to enter his court (the Paradise); only baptism allows access to Paradise again. The souls in the Limbo of the Infants on the one hand give thanks to God, for he has exempted them from the pains of Hell; on the other hand, when they see the glory of the blessed, they complain and make seven accusations: 1. Against the parents, if through their fault the children died without being baptised (reference to husbands who treat their wives badly, causing abortion); 2. Against foolish mothers who, despite knowing they are pregnant, don’t properly guard the thesaurum eis commissum; 3. Against widows, nuns, girls and wives who terminate illegitimate pregnancies; 4. Against those (medici, apothecarii) who were complicit in their deaths; 5. Against mothers who wait a long time before baptising their children and, in the meantime, smother them with their udders (here the preacher is instructed to display the modus lactandi); 6. Againts the priests and the lay people who baptise in dangerous conditions (here the preacher is instructed to display the formam baptisandi); 7. Against fathers who don’t bother to baptize children conceived with an unfaithful woman (iudea vel agarena). 3) Third part: concerning the “higher adoption”, i.e. when the creature, with baptism, acquires the “right to inherit Paradise” (ius habendi paradisum). According to Ferrer, the thema can also be interpreted in relation to this type of nativitas: bonum erat ei si non esset natus (= baptisatus) homo ille, since a baptised Christian, if condemned to damnation as ungrateful, has a greater penalty than an infidel (as proof of this, the episode of St. Macarius and the skull is reported, taken from the Vitas patrum). It’s possible to trace a concordance in a prophecy by David (cf. Psalms 54); the final section of the sermon, starting with the prophecy sentence “mecum dulces capiebas cibos” (Psalms 54, 15), deals with the sacrament of communion: it’s appropriate to receive this sacrament on Easter Day, provided it’s received in a worthy manner (in this regard, women may adorn their bodies "modeste, cogitando quoniam sicut sacerdotes ornant et preparant altaria").