Introduction As the sun in the house of the lion has its maximum strength in attracting water, so Christ in his right time will ascent to his throne and attract everybody either to weeping (the damned) or to the exaltation of love (caritas) – as it is presented in the Gospel pericope. A quaestio: can the astrologers, prophets and philosophers discover when the end of the world will be? Reference to the predictions of Pseudo-Methodius, Eusebius, Beda, with several hypotesis between 1460 and 1560, and stating that the sermon is written in 1440 [See note below!]. Yet, the Gospel states that it is impossible to know it, since we must be watchful and look at the signs, since at any time the death can be upon us: «ut omni hora in ianuis mors appareat nos preparemus et vigilemus», as it is said with a detailed reference to the servants in the parable of the doorkeeper (Mark 13.33-37) (4Y). Division - First part  As the bell or trumpets announce to the people the proclamation of a death sentence, so there will be signs announcing the final judgment. These signs will concern: first, celestial bodies (brief presentation of the mutation in the sun, moon and stars); second, humans (mention of the Antichrist who «inauditis enim tormentis christianos sibi resistentes trucidabit»); third, natural elements – this part develops into the presentation of the fifteen signs before the final judgment, according to Jerome, who would have find them «in annalibus hebreorum». It follows the moral interpretation (moraliter), which is developed in an ecclesiastical perspective, according to the theory of the church as lighted up by the pope (sun) and the emperor (moon), while the stars represent the other Christians. Note the occurrence of the key terms of the debate: «Ad firmamentum igitur celi, hoc est universalis ecclesie, fecit deus duo luminaria, id est duas instituit dignitates, que sunt pontificalis auctoritas et regalis potestas» (5B). Connecting the situation with the opening of the seventh seal, the sermon introduces a subdivision: Papalis potestas obscurata Imperialis maiestas detestata Mundialis honestas deturpata 1.1. State of corruption of the pope  and the clergy: «Sic ut de presenti cernimus papalis auctoritas et totus status ecclesiasticus est intm obtenebratus in cordibus hominum quod nihil curatur» (5C), since without sanctity it looses its dignity. List of needed virtues of the clergy. Presentation of the ascetic virtues of the pagan priests (Jerome referring to Plato) to present an a fortiori reasoning concerning the Christian clergy. 1.2. The authority of the emperor and his emissaries («et quilibet eius substitutus») receive the power from God (as the moon from the sun) but to be respected it must serve to obey and to make people obey God and the Church. References to Romans 13 (Omnis potestas a domino deo est), Augustine and the Policraticus of John of Salisbury. 1.3. The falling of the stars symbolizes the Christians who have fallen from faith and love (caritas). This section – which probably had a more direct appeal to the intended audience – develops through two detailed similes. First, the carp that put its head into the mud to escape from the fishermen (i.e. from the prelates who call for conversion). The net touches only its tail, i.e. only in the moment of death h one listens due to fear of damnation. Rebuking a fictional question, the sermon underlines that one cannot reply to be not aware of it. This is explained with the second simile,which builds on the biblical image of the two streets and the topos of the man at the crossroads: A king built two cities, one is reached after a difficult and demanding journey and who arrive there is welcomed with all kind of pleasure and delights, the other leads through many pleasures but arrives to a city where one is sentenced to torture and death. Two companions, a fool man (stultus) and a wise man, arrive at the crossroads, where a statue is posed that clearly outline the two itineraries and the two outcomes. Yet, out of friendship, the wise person is convinced by the fool man to take the easy street, full of delights. He will not be able to avoid the death sentence by saying that he went there only to stay with his friend, «et sic ambo suspensi sunt». The fool and the wise are the body and soul. While the simile circulated widely [see Gesta Romanorum 67, with list], this version gives a (peculiar?) role to preachers, who are symbolized by the statue at the crossroads, which accomplishes its duty also without giving the example: «Statua igitur in medio ostendit viam regni esse meliorem scilicet prelatus, superius, predicator qui licet de se sit immobilis, nec vadat viam quam ostendit, veritatem tamen ostendit» (5H). Second part Description of the final judgment (cf. Matthew 25). The body of the saved resurrects in a perfect condition at the age of 33 (Christ), while those of the damned will be deformed. The book of the deeds of each person will be will be brought («O quam magnum cartularium tunc portabunt heretici, usurarii et alii malefacotres...»; 5I); at the right there will be sins that accuse and on the left the devils asking for just punishment of sinners. The moral interpretation (moraliter) focuses on (coscientia) by exhorting the listeners to do often the exam of conscience and to correct it, other it will accuse them publicly of their sins. There are three type of defect of the conscience: Coscientiam dilatatam Coscientiam infirmatam Coscientiam cauteriatam The first is a too loose conscience, which is as a net with to large holes, which does not filter small things. The second is the too scrupulous by considering as sin things that are not, with the risk of perplexity and even desperation. The last one focus on small details and does not care important things, like the Pharisees did, and it is compared to the spider’s net, which imprison only a fly but not major things. Final direct appeal, first person plural: «Istas cosciencias debemus rectificare, examinare, et purgare antquam veniamus ad iuditium, ubi nos accusabunt» (5K). Definition of the coscientia, with a list of titles that the good conscience deserves and its comparison with the mirror. Third part It focuses on the retribution and, after the description of Matthew 25, it underlines (moraliter) the benefit to contemplate hell in order to avoid it. The description of Hell is taken from Hugh of Saint Victor and it serves to introduce a series of clarification on the nature of hell and of its punishments (its fire). It clarifies that the souls can momentarily exit Purgatory and Hell only for a divine command, while the saved soul are free to move but do not do so unless this is a divine wish. Discussing about the suffrage for the souls, it is discussed the vision of Brandanus, who saw Judas resting from the torments on Sunday. The sermon clarify that this would not be due to suffrage, which cannot have effects on damned people, but out of a decision of God, who might decide to mitigate in some form the punishments, perhaps to repay something good done during the life («forte propter aliqua bona facta in vita»; 5S).

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]

Introduction -
Division (see above) 1) First part: the necessity of Hell (against Tertullian’s heretical theory) is demonstrated in three ways: 1. By testimony: a. of the pagans (references to Vergil, Macrobius, Cicero, Plato, Mecurius[?]); b. of the Judaic Law (references to Genesis, Job, Psalms, Proverbs, Isaiah); c. of Christians (references to the Niceno-Constantinopolitan Creed and to Luke); 2. By reason: a. just as good people obtain Heaven, i.e. eternal reward, so bad people have to pay an eternal punishment; b. just as good people receive joy and eternal life, so bad people receive sadness and eternal death; c. just as good people get Heaven, i.e. a place high in the sky and full of angels, so bad people get Hell, i.e. an underground place full of devils; d. the greater the pleasure in sinning, the greater the punishment. 3. By examples (references to Numbers and Matthew). 2) Second part: three quaestiones: 1. Can the damned see what happens on earth? No (reference to Augustine, De cura pro mortuis agenda), but they can know it by conjecture or by revelation from devils or other damned souls; 2. Can the damned see the glory of the blessed? Yes, but until the final judgment; after that, only the blessed will see the damned (reference to Augustine); 3. Will the damned be able to see the benevolence of Christ on the day of final judgment? Yes, but they will not see his divinity (reference to Augustine). 3) Third part: hellfire is unique, but each damned soul feels the heat differently (reference to Gregory the Great).
Conclusion
Quaestio: Is it good for Christians to keep in mind the punishment of Hell? Yes, it is useful for: a. doing penance; b. escaping temptation; c. gaining endurance; d. despising earthly glory.

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...”