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 “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.

Dynamic is the same of the previous sermon.  justice brings a sinner and accuses of two types of infidelity, for the lack of faith in God and to be ungreatful for the earhtly goods he receives by considering them more important than God and by misusing them (reference also to the poor). The sinner in tears addresses God, recalling that God prefers the conversion of a sinner instead of his death and proclaming the intention to convert. So, mercy states that the accusation of justice are true, yet recalls Jesus his incarnation and death for the sinners, asking to allow her to make him just by means of the words of the Gospel. The judge says that this arguments win on him and allows mercy to take care fo the sinners. Her exhortations focuses on two points, i.e. to dispose his home (i.e. the conscience) by means of humility and humble confidence in God.

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.

Introduction Three quaestiones: Why it is more meritorious (merit) to love the enemies and how should be done (references to Peter Lombard and Thomas Aquinas). How one can do it (reference to Augustine). In which way one has to forgive the insults, namely by giving up on rancour and its signs, yet asking for the restitution of goods and reputation.  - Division [Note references to previous days] - First part Foundation of all is mutual love (caritas). “Debemos ergo nos invicem amare” in three ways:   Debitum persolvendum Eternum premium conseguendum Damnationis periculum evadendum 1.1. Forgive all debts, as requested in the Pater noster and quoting the parable of the unforgiving servant (Matthew 18:23-35). 1.2. Love is laborious but it yields an exrtraordinary eternal reward: “est grande labor in hoc seculo, sed grande premium in futuro”. The example is saint Stephen [2T]. 1.3. Hatred is deathly dangerous, it must be avoided, since it is like an mortal wound hidden in the mind and darkening the soul: “qui enim odit habet in mente letale vulnus et gerit in corde tenebris peccatorum” [2V].  -- Second part  Actions are good or bad depending on intention, this idea is applied to fasting, prayer and almsgiving. This applies even to the crucifixion of Christ: it is undoubtedly a good work, since from it salvation derives, yet the Jews (indicated as perpetrators) did not receive any reward, since they did it out of envy [2X]. “Deus enim cor interrogat et non manum” – interior intention is crucial. Superius elevata intentionis rectitudine Interius coaptata incorruptionis pulcritudine Inferius subiugata ex donationis celsitudine 2.1. Intention orients the actions to their final goal, which is God. Image of the crossbower who has to close one eye and open the other, which means: close the eye to the worldly seductions and keep the other fixed on Christ [2Z]. 2.2. One needs first of all to purify the heart to avoid to maculate the good works. It is useless to worry to be sparkling clean outside (graphic description) while neglecting the purity of the heart. Reference to the hypocrites as whitewashed tombs (Matthew 23:27). Discussion on hypocrisy, simulated sanctity and desire to be noted (it can be only vanity or a lesser sin, yet can be also a mortal sin) [3B.] 2.3. one needs humility, do not inflate. One must think that all goods derive from grace (“ex gratia dei”) and consider to be a sinner. Even the saints still (rightly) considered themselves as sinners: example told by Bonaventure about the reaction of saint Francis when a friar told him that saw in a dream the celestial throne prepared for him [3D]. -  Third part  The way one performs almsgiving also matters. This is discussed on the basis of the biblical sentence: “Ante mortem benefac amico tuo et exporrigens da pauperi secundum vires tuas” (Sir 14.13) – which becomes a sort of thema of this section. Conferentis celeritas Accipientis propinquitas Pacientis necessitas 3.1. Give alms quickly, willingly, without delay – since death is always close and one cannot delegate the relatives. An hermit had a vision: two tables, one full of food, the other empty, the latter symbolizes the good works delegated to others. Several quotations from the moral works of Seneca. Usual reference to the canon law on jesters (histriones) and prostitutes [3G] 3.2. When the need is similar, one first must help relatives and friends and then strangers. Issue: shall one make distinction between who has to receive alms? Discussion on the proverb: “Sudet elemosina in manu tua donec invenies iustum cui des” [3H], which dates to Augustine and Gregory the Great (not mentioned), and ultimately to the Didaché. First, alms must be given to preacher and prelate. Second, give without any distinction to those who need food. Next, if the need is similar, start from the neighbours. 3.3. Priority is to give to the poor that suffer the most. The sermon ends by commenting the epistle of the day: Frange esurienti panem tuum... (Isaiah 58:7), with a quite direct to treat the poor with respect: “induc in domo tuam, non in stabulum porcorum in locum despectum” [3I].  -