Introduction Any novelty is hard to believe, hence the need of several apparitions of Jesus after his resurrection so that the disciples might be able to believe it - quaestio: why did not Jesus remain continuously with them in that period? His absence serves the process of internalization and reflection. His continuous presence would be emotionally overwhelming (as for a lover the presence of the beloved). Divisio First part The disciples returned to fish since being a fisher was not a sinful activity (difference with the case of Matthew, who had been a moneylander). On the moral level (moraliter) the reflection on the laws about fishing (who can fish where) leads to the consideration of the situation of the sinner who – as a fish that escaped from a private and safe pool (i.e. the church) – is exposed to anyone who tries to fish them. There are three types of fishers: God, the preacher, the devil. “Hominem ideo sic in libertate vagantem extra ecclesia tres piscatores capere nituntur scilicet: Deus qui est proprius et supremus Homo predicator et medius Dyabolus raptor et pessimus” (48A) 1.1. God the father is a fisher in the creation, and the Son and the Holy Spirit joined him in this activity (as the disciples in the pericope joined Peter). The rebellion of Lucifer and the sin of the man are a rupture in the original net, so it was necessary to try to another strategy by sending the son to fish with the hook (his divinity) and the bait (his humanity): “voluit mittere filium suum in capturam alteram ut hamo deietatis piscature que humanitate als mit einem kerder [vernacular expression; macaronic] tegit deitatem...» (48B). In this way, on the one hand the devil (the great whale) was deceived by the bait, captured and closed in hell; at the same time – with the same hidden hook – caught many people who took from hell to heaven (harrowing of hell). Not, the eucharist is an is even more sophisticate hook, since not only the divinity is hidden (as it was in the incarnation) but also the humanity. However, when it is taken in a condition of sin, one condemns him/herself, as said by the apostle. 1.2. Common place of the preacher as fisher; however, at the beginning the fish was easier, since now the church got old («antiquata») and the hearts of the people are hardened by vices and sins. Three things obstacle the fishing: a) the wind pushes the fishes to stay to the sea bottom – so the negative inspirations by devils and evil people; b) transparent water allows the fishes to see the hook – so the bad companies that divert people from listening the word of God; c) an inappropriate net, which might be with too large or too narrow holes – so many listeners, when they hear a too strict preaching abandon the church, and this might dishearten the preacher. 1.3. The devil has many strategies to fish the souls, i.e. through many types of sins. Brief outline of the devil’s hand, with its five fingers targeted to different type of people: «Het enim manus dyaboli quinque digitos habet: symoniam in clericis, rapinam in nobilibus, usuram in burgensibus, furtum in latronibus, et circumventionem in mercatoribus» (48E). Second part The apparition of Jesus on the shore as symbol of the need to stick to him who will help to escape from the shipwrek in the dangerous water of this world and from the pirates, i.e. the devil: «Adhereamus ergo illo firmo fundamento ut liberari possumus a naufragio et crudeli pirato dyabolo, quia Iesus stat ante nos in littore ad designandum quod immobiliter vult nobis adesse (?), si cordialiter eum diligamus. Stabiliter in eum confidamus. Firmiter in eum credamus» (48G) [Note the use of the first-person plural]. 2.1. Since we are unstable, we need to stay attached to Christ by means of love («debemus ergo nos qui sumus instabiles vinculo amoris ad Christum ligare et stringere»), instead the devil is a lord, who destroys those who are linked to him, as explained in the fable  (fabula) of the lion, the wolf and the fox that hunt together: "lupus et vulpes se leoni associaverut in venatione" [it is not the fable by Aesop]. The fable has it moral interpatation (moraliter). 2.2. Full trust in Christ, who is like the ancor in the tempest. We must trust him completely for three reasons: «propter caritatem adoptionus, veritatem promissions et pietatem reddicionis» (48I). Interesting to note that here Christ is the father: «Nam Christus nos adoptavit et patrem nostrum se constituit». References to commentaries to the Pater noster and to the exemplum of the prodigal son [there was an established between Christ’s resurrection and this parable]. 2.3. Need to believe firmly, since only a faith well-rooted bears fruits. This means also a faith informed by love (fides formata by caritas), since also the devils and those in mortal sin have a faith without fruits (fides informis). This leads to a detailed passage on necromancy: necromancers and charmers (divinatores; carminatrices) are defined as heretics, since they associate with the demons. About the vetula (witches) and their believe in shapeshifting and nocturnal flight, the sermon quotes the canon episcopi, yet also recalling that they must be burn at stake and their goods sold out. The quaestio on the effectiveness of their practices (both in healing and harming) is due to the illusion of the devil. An exemplum about a old woman (vetula) who deceived a woman who asked her for help to change the attitude of her violent husband serves to prove that are scams and deceits. The vetula teaches the woman a spell during the night, while offering lard to the devil – the charms are in vernacular (German, macaronic). Third part Peter taking out his clothes and jumping into the water symbolizes that hope of the reward makes bear strains and pains in this world, as it is said with a direct exhortation: «Debemus expoliare cum Petro veterem hominem cum actibus suis et mittere in amaritudinem laboris virtutum et deo fideliter servire. Iuxta illud Deuteronomi 6: Dominus deum tuum adorabis et illi soli servies (Deuteronomy 6.13)” (48L). This biblical sentence serves as a sort of thema of this section, since it serves to explain «que domino nostro libenter servire debemus»: «Conditionis liberalioris dominus est. Dilectionis uberioris tuus est. Prelationis maioris solus deu est» (48M). 3.1. Only Jesus is the lord who can save the people (solus Iesus), others are only nominally lords, as showed by the exemplum of the philosopher who replied to the messengers of the king Philippus. 3.2. One has to serve Christ. How? As reply the sermon introduces the story of the pauper Guido sering the emperor and the long allegorical explanation (moraliter) of the services that Guido performed [the story comes from the Gesta romanorum, nr. 17 ed. Oesterley]. It depicts a demanding form of Christian life, since its starting point is when one is already pauper through prayer, fasting, almsgiving [note: this is particularly apt at the end of Lent], it includes frequent exam of conscience so to do twice a week a confession or contrition, it asks also the effort to set the example for other (somehow, a pastoral perspective). Finally, the perseverant memory of the Passion protects from any devilish attacks [also this is tuned to the liturgical period]. 3.3. The service to God needs to be put before anything else, since our good is all in that. Final prayer, with a direct appeal to God: «Esse enim sine te est sine deo esse, in maris periculo sine gubernatore, in carcere sine consolatore, in exilio sine amico, inter hostes sine adiutorio, in bello sine duce, in tenebris sine luce. Unde sine deo vivere est vivendo mori et decedere. Fac ergo, o domine Iesu, me semper vivere in te e sine te noli me derelinquere, ut cum dies advenerit mei clamoris, mea merces sis huius laboris ac virgo beatissima assit semper precata, ut Francisco cum (!) seraphico sempiterno fruar premio. Amen» [significant the reference to saint Francis at the end of the sermon collection]

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 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

Seven conditions necessary for the prayer to be answered and to be fruitful

Introduction Cherubino states that since he will preach to his audience only a few more days, I wants to offer them his own spiritual last will (in the same way a father would do with his own sons) by presenting a specific teaching to different categories of people, starting in this sermon with the rules for the poor and the rich.   First part For the poor the sermon focuses on: humility, prayer and patience ("profunda humilitas, devota oratio, patiens tolleratio"). Second part For the rich it focuses on: truth, piety (pietas), and liberality.

Introduction  Using an analogy with Aristotelian natural and violent motions, it is shown how the human works, if done with free will, are more fruitful and more praiseworthy than those done out of necessity or obligation 39Z. In the same way, Christ's redemption was accomplished without constraint and by his will, with an increasing dedication from his childhood until martyrdom. 40A  Questio: whether soldiers who fight for the common good are to be considered virtuous. The answer is affirmative: those who fight for justice exercise the cardinal virtue of fortitude, as opposed to those who fight for revenge, who commit sin. Just as a painted man resembles, but is not, a man, likewise those who act virtuously only in a fictitious manner are not strong, nor do they exercise the virtue of fortitude. Such dissimulation manifests itself on three occasions: - Those who fight out of recklessness of danger because they are emboldened by previous victories or overconfident in their military skills. - Those who fight under the impulse of sadness or anger. - Those who fight to acquire temporal goods or dignities.    40B  Questio: whether spiritual people lack the virtue of fortitude, since they cannot bear arms or shed blood. The answer is negative, since clergymen fight a spiritual battle bearing spiritual weapons (tears, prayers) against the (carnal) traps of the devil: “Iustorum fortitudo est carnem vincere, propriis voluptatibus contraire, delectationem presentis vite extinguere”. First part Jesus went to Bethany and dined at the house of Simon the Leper together with Martha  and Lazarus of Bethania to refresh people's memory about the miracle of Lazarus' resurrection. 40C Participation in the communal table is a sign of love. As the episode of the Samaritan woman (John 4) manifests, enemies neither drink nor eat together. Likewise, Christians must not eat with Jews since they are enemies of Christ. Moreover, a banquet is more insidious than a conversation, since it is easier to deceive between meals, as happened to Herod in the episode of the beheading of John the Baptist. 40D Here the preacher introduces an exhortation to believe by faith and to accept preaching. “Ad hunc igitur sincerissimum amicum anime recipiendum ad pulsationem eius statim sine mora persona devota debet ancillas tres scilicet: Fidem mittere ut ianuam cordis aperiat. Spem substituere ut cenam et locum disponat. Caritatem dirigere ut fercula apponat”. The theme of the banquet symbolizes the reception of Christ in the soul, with the help of the three handmaidens: faith, hope, and charity. 1.1. About faith (40E). Without faith it is impossible to please God; indeed, the virtues of philosophers and the sacrifices of Jews and pagans are sterile without it and do not lead to eternal life: “Hec cum sola est fecunda filia Dei [i.e. fides] vivam prolem procreans, sine qua omnes alie virtutes steriles sunt et abortiva producunt”. The same possibility of procreating a child was made possible for Sarah and Abraham by the latter's faith in the promise of God (Genesis 15). 40F The sermon addresses two doubts: a) If faith precedes charity in the natural order; b) If faith is the virtue that leads to eternal life because it precedes charity. 40G The answers are formulated based on the concepts of formless faith and faith formed by charity (fides caritate formata). 1.2. 40H About hope. After Christ has been received as a guest, through faith and charity, the believer will firmly trust in his Word, and must therefore hope that what one does for Christ will be rewarded with the inestimable prize of eternal life. One would wash the feet of Christ [as Mary Magdalene in the pericope of the day] by realising how, by sinning he/she has driven the divine guest out from his dwelling; by repenting, one wets the feet of Christ with tears and, through the admonitions of the handmaid Hope, begins his/her own good works, clothing the needy and not shunning anyone from his table. Reference to Matthew 25.40: “Quicquid uni ex fratribus meis minimis fecistis mihi fecistis”. 40I No one should hope for or expect the eternal life except those who do good works, for hope consists in the certain expectation of future eternal beatitude by the grace of God and by the merits gained beforehand: who is not deserving, must receive nothing.  1.3. About charity [which has been indeed discussed together with faith]. Charity must handle the courses at Christ's banquet. They must be prepared with love so that they will have flavour: “Tolle caritatem et odium tenet”. The sermon  introduces a further subdivision: “Debet ergo Caritas Christo primo offerre: 1) Gressibilia per sedulitatem operacionis. 2) Aquatica per sinceritatem religionis. 3) Altilia per suavitatem contemplationis”. The first course will be the meat of the earthly animals, symbolising the Christian's work of obeying the Ten Commandments. Clear and pure wine must be added to this course, symbolising the intention to fulfil the divine precepts due to filial respect and not servile fear. Can one have access to eternal life without faith? Christ answers that anyone who wants to be saved must put the Catholic faith before any other (Athanasius). To the question whether then Abraham and Isaac, who kept the commandments, were condemned, the answer is negative, since they had faith infused in their spirit and believed beforehand in Christ’s coming.  The second course will be fish, symbolising the adversities in which the perfect people must 'swim', since “Deus solum illos quos amat castigat” (cf. Revelation 3.19). This course will be accompanied by red wine, the symbol of Christ's Passion. Can one enter the Kingdom of heaven without adversity? Christ answers that only through great tribulations one can gain access (cf. Acts of the Apostles 14).  The third course will be noble poultry meat [birds], as symbol of extraordinary achievements and of following the consilia of Christ [Evangelical counsels], not common to all people but only to the most perfect. This course will be accompanied by aromatic wine (claretum), symbol of joy. Second part The sermon reprises the biblical episode of Christ's supper with Lazarus and Magdalene. The theme of the separation of the soul from the body is presented, with a comparison between what Lazarus of Bethania experienced and what Christ would experience. 40K Discussion on the value of the anointing of Jesus by the Magdalene and the gifts sent by Jacob  to his brother Esau (Genesis 32): It is only through the 'hidden' works of piety and almsgiving towards the poor that we can atone for the sins that anger God against us. Thus, aware of her own guilt, the Magdalene appeased Jesus through anointing (40L). “De quibus operibus pietatis hodie proponitur unum de unctione. Debemus et nos Christum de receptis beneficiis spiritualiter inungere triplici nobili unguento scilicet: 1) Dolentis contritionis. 2) Gementis compassionis. 3) Ferventis devotionis”. 2.1. The ointment of sorrowful contrition is portrayed by depicting the preparation of the ointment using the vile herbs, symbols of sins born of evil intentions and collected in one's conscience. The ointment produced from this juice will be curative for mortal wounds and will cleanse the sinful soul and satisfy God in face of the offences committed. Exemplification through the episode in which Judith washed and anointed herself with myrrh. 40M Several questions are discussed, namely whether a confession without bitter repentance and without the intention not to sin again can be allowed; what is the relationship between the greatness of sin and the purity of contrition and, finally, (40N) whether the intensity of pain can be excessive in contrition. 2.2. The second ointment (40O) is to be prepared from bitter herbs in memory of the bitter Passion of Christ. These are to be gathered from the garden of the Church, where the weaknesses of poor Christians abound. The ointment is likened to that used by the Good Samaritan to heal wounds (Luke 10.34); theme of compassion for one's neighbour. 2.3. The third ointment (40P) of fervent devotion is produced from the noble and salutary plants that are the works of God's piety and especially the bitter and salvific death of Christ. It is represented as the ointment used by Mary Magdalene [the pericope of the day]. Third part  The invective of Judas against Mary Magdalene's actions is discussed (40Q) . He is moved by avarice although he claims to be interested in the poor. A warning is thus given about the danger of detractors of the righteous (detractio), who disguise their intentions under the guise of charity and piety. The concept of infidelity is analysed in three points: “Infedelitas autem ut in plurimum in tribus solet comitti, scilicet: 1) Fractione promissionis. 2) Deceptione commissionis. 3) Suppletione omissionis”. 3.1. Discussion on those who break their word, with some cautions to be taken against the treacherous. 40R As positive exemplum, the myth of Damon and Pythias exemplify the values of trust and friendship. 40S It is stated that falsity reigns everywhere, making every human action unsafe. Similar to a wolf are those who in times of trouble invoke God and the saints but, once freed from danger, forget their promises. Not keeping one’s word, particularly towards the deity, is exemplified through the myth of Hercules and Laomedon, narrated by Ovid 40T. Questio on which is the greater obligation between an oath and a vow. 3.2. The second type of infidelity manifests itself whenever one performs a duty (commissio). Rare are the faithful servants who spend faithfully and without personal profit the master’s goods (cf. Luke 12). Various are the types of unfaithful servants and administrators: - those who rob their master; - guardians and curators who disperse the assets of pupils and, similarly, procurators of churches and monasteries, tax officials, etc. Two virtuous exampla of administrators are presented: the consul Lucius Valerius (Agostine, De Civitate Dei) and Joseph (patriarch) (Genesis 41); - the fraudulent. Exemplum (Augustine in De Trinitate) of the mime who identifies the desire to buy cheaply and sell dearly as what accomunate all his spectators: “Vile vultis emere et care vendere” (40Y). Questio: whether it is possible to resell at an increased price what one has bought. Distinction between the sale of objects that required additional work and speculation; those who speculate are liked to the merchants driven out of the temple by Jesus. 3. The third infidelity (40Z) consists in deprivation, especially regarding restitution of fraudulent gains, not returned goods, or partial restitutions. Questio: whether one who has been damaged in the body should be compensated. Distinction between irreparable and curable damage (with references to the lex talionis). 41A Questio: Whether one should be rewarded if one is damaged in the goods of the soul (inclining to sin). 41B Discussion of three modes of defamation, according to Duns Scotus.

References also to classics' view of the underworld (Virgil and Seneca). The topics of prayer and mass (for the souls) are also addressed.

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...”

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

True conversion only due to God’s direct intervention («Sine me, nihil potestis facere»; John 15.5). This is true for the whole humanity, which was as an hospital full of people sick of incurable diseases, «propter quod de studio paradisi venit ille magnus medicus practicare et infirmos curare». The same is true for each sinful soul. Since the topic is complex (subtilis), the preacher explains it with using a medical simile by pointing out the seven actions that a doctor performs: «Primo facies inspicitur Secundo pulsus tangitur Tertio urina attenditur Quarto dieta precipitur Quinto syropus immittitur Sexto purgatio tribuitur Septimo refectio conceditur» (f. o7r). - Development  - 1) Christ switches on the lamp of mercy and sheds light on the conscience (the face), so that one might know his/her sins. The example is that of the denial of Peter, who was called back by the crow of the rooster. The roster symbolises the preacher, since he shakes his wings (i.e. avoids sins and lives an exemplary life) and crows when the end of the night is close. 2) Checking the pulse = contrition. The five fingers of Christ’s hand are: fear, pain, loss, injury against God, angels and saints’ enmity. 3) Urine = confession, since it shows which is the illness: «Confessio est sicut urinale in quo urina peccatoris fetens ab interiori existens ostenditur confessori». The urinal needs to be clean, i.e. the confession needs to be clear and full. The confession must not expose the sins of other people (if the sin involves people that the priest might know, one needs to remain vague in the details), since one must «servare famam alterius in confessione». The confessor needs to be meek. 4) Diet = penance, which needs to fit with the specific sins.
5) Syrup = prayer, since it is sweet and one need to have it both on the morning and on the evening, mixed with warm water, i.e. with tears of repentance. 6) Purge = restitution and remission of injuries («non enim dimittitur peccatum nisi restituatur ablatum»). 7) Refection, after the purge one receives a light type of meat – in the penitential process this is the eucharist (yet, not before one performed the restitution!).

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). 

Introduction The thema is interpreted as referred to Muhammad by following Nicholas of Lyra. Yet, on the historical reasons of the success of the Muslims it is said the historians have different opinions and then it is presented the summary provided by Tolomeo da Lucca OP in his Historia ecclesiastica, which underlines the responsibility of Heraclius (his pride and avidity) and his eccessive taxation, which was exploited by Muhammad to present himself "sub colore liberandi illas gentes" (f. q7v). First part In the polemical description of Muslims (and in particular, again on the life of Muhammad), the sermon draws on sources such as the Vincent of Beauvais's Historia scolastica and Riccoldo da Monte di Croce's Contra legem saracenorum (probably the main source). It briefly mentions also the letter of Pius II to Muhammed II, referring a story (fabula) about the angels Arotes e Marotes (f. r2v).  Second part It exalts the superiority of Christ and Christianity in comperison with Muhammad and Islam.