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 -
Divisio (see above) 1) First part: the person of Christ symbolizes the glory of the blessed consisting in the ability to see the face of God. The human beings feel «singular and excessive pleasure in seeing the face of Christ» (the legend of Veronica's veil and the healing of Tiberius [reference to Historiae Ecclesiasticae (Orderic Vitalis?)] is reported to support this statement). 2) Second part: the person of Moses symbolizes the second glory of the blessed, i.e. the “satisfaction of desires”. Exemplum from Vita dei santi Padri. 3) Third part: it’s said that Elijah still lives in the Terrestrial Paradise, so his person symbolizes the «perpetual and perfect life of the blessed». Life in paradise is free from worries and pains and doesn’t end with death (quotes from Book of Wisdom 3, 1 and 5, 16). 4) Fourth part: Peter means “confessor”, so his person symbolizes the «continuous praise of the blessed to God». 5) Fifth part: Jacob means “supplanter”, so his person symbolizes the «perfect charity and humilty» of the blessed. 6) Sixth part: John is the adopted child of Mary, so his person symbolizes the «contemplation of Mary’s face» by the blessed (reference to Bernard of Clairvaux): «La grande gloria d’i beati doppo Dio serà, o madre sacratta, in veder la tua facia, essere illustratto da te et dimostrar di continuo in tue laude» (quote from Anselm).

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 Interpretation of the thema: the Samaritan woman is the reasonable soul who, being in sin, asks to haurire aquam, that is, to receive grace.
Divisio (see above) 1) First part: three definitions of “sin”: 1. “sin is deprivation of human goodness” (reference to Bonaventure, Commentaria in quattuor libros sententiarum Magistri Petri Lombardi, II); cf. Peccatum est carentia boni ubi debet esse (quote from Augustine’s De civitate Dei); according to Bonaventure, God has given human beings three supremely necessary goods: 1) “mesure” (i.e. desire nothing against the divine will; «sin has perverted this order, because now the human heart always desires and thinks evil, i.e. carnality and sensuality»); 2) “beauty” (the true beauty and nobility of the human being is the virtue; reference to Seneca [probably to Epistulae ad Lucilium, LXXVI]); 3) order (i.e. directing thoughts, actions and words to God; sin diverts our operations from God). So, “sin is deprivation of beauty, order and measure” (reference to Augustine). 2. “Sin is separation from what is according to nature and conversion to what is against nature” (reference to John of Damascus); as the sick person, whose nature is vitiated by illness, desires harmful things more than healthy things, so the sinner despises virtue and loves vices. 3. “Peccatum est, bono incommutabili [i.e. God] spreto, adherere bono commutabili [i.e. the human being]” (quote from Augustine's De libero arbitrio). 2) Second part: two operations of sin: 1. “Peccatum est prevaricatio divine legis et celestium inobedentia mandatorum” (quote from Ambrose (Saint), De Paradiso); three main laws: 1) “natural law”; 2) “law of Scripture” (i.e. the law given by God to Moses); 3) “law of grace” (i.e. the gospel of Christ, perfection of all laws). Sin is prevarication of all these laws (several biblical exempla for each law). 2. “expolation of virtue”, because sin is against human nature (“Everything that does not please God is against nature” [reference to Bernard of Clairvaux]), while virtue is according to it.
Conclusion Invitation to avoid sin, even at the cost of losing one's home, relatives and everything else (direct appeal to the preacher to rebuke «friars, priests, monks, merchants, gentlemen, widows and maidens who offend God for a penny»).

Introduction
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Divisio

First part: utilities of penance: 1) The first utility of penance is the recovery of grace, often even greater than that lost by sin (references to Job, Joel, Luke and Cyprian). 2) The second utility is that penance repairs and comforts nature (references to Book of Judith and John the Bishop[?]). 3) The third utility is that penance restores glory (references to Matthew, Revelation and Augustine). 4) The fourth utility is that penance loosens punishment (references to Jeremy, Psalms and Ambrose (Saint)). 
Second part: things that made penance praiseworthy: 1) Firstly, penance must be humble and divout (concerning humility, references to Job, John and Bernard of Clairvaux; concerning tearfulness and devotion, references to Book of Judith and Augustine). 2) Secondly, penance must be general and intact, i.e. one must not repent of one sin, but of all (references to Ezekiel); one must also repent isto tempore, because God wants to reserve salvation and consolation for the repentant (reference to Isidore of Seville [the quotation, however, seems to be spurious]). 3) Thirdly, penance must be discreet, i.e. commensurate with the extent of the sin (references to Matthew, Jerome and Gregory the Great). 4) Fourthly, penance must be done with good intention, i.e. not for ostentation and worldly glory, as the Pharisee did (reference to Luke 18), but following the example of Manasseh, who repented coram deo patruum suorum et non coram mundo (reference to 2Chronicles 33).

Introduction
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Divisio

First part: evils that sin produces in the lives of human beings: 1) Sin deprives the human being of spiritual goods (i.e. virtutes et divitie et gratiarum actio; references to Jeremy and Basil) and temporal goods (reference to Amos). 2) Sin fills and torments the human beings with spiritual and bodily ills: in fact, it blinds the sense and intellect so that human beings are unable to see (reference to Zephaniah, Sirach, Gregory the Great); it corrupts the state of mind; it afflicts the heart, not only spiritually, but also materially (references to Psalms, 1Maccabees, John , Gregory the Great). 3) Sin moves God to wrath (references to Sirach, Psalms); God hates exceedingly those who sin without fear, for sins offend him in Heaven more than the Jews did while he was among human beings (references to Sirach and Gregory the Great). 4) Sin deprives the human being of the community of the good (references to Book of Tobit, Psalms, Gregory the Great).
Second part: damage that sin does to human beings in death: 1) Because of sin, human being is struck down and dies shamefully (references to Proverbs, Jeremy, Gregory the Great, Bernard of Clairvaux). 2) Because of sin, human being is seized by the devil (references to Psalms, Ester, Augustine, 1Peter). 3) The sinner is tortured and led to the flames of Hell (references to Sirach and Psalms). 4) The sinner is separated forever from the vision of God (references to John Chrysostom, Isaiah, Augustine).