After a brief praise of faith, the sermon discuss other four stars, i.e. rasons of the superiority of Christian faith (see sermon 40, stars 5-8). Particularly developed the sixth star, which concerns the witnesses of the faith (it list 17 witnesses). Seventh star concerncs the passion of the martyrs: after an introduction, it presents at length the story of saint Sebastian, using Vincent of Beauvais's Speculum historiale as source(f. y2r-y3r) Eighth star deals with the persecutions (list of 12 in earlier time of the Church), with the exemplum of saint Beatrix

The first part concerns the probatic pool of Jerusalem, with the following subdivision to explain (queritur) three secrets (secreta) that explain its healing power. a) virtus sancte crucis et passionis Ihesu Christi (the Passion and the legend about the Cross - Legenda crucis) b) virtus baptisimi (baptism) c) virtus confessionis (confession) (f. r2r) The five porches of the pool symbolize five types of sin, namely: “cogitatio, locutio, operatio, omissio, obstinatio” (f. r2v) [note the resemblance with the Confiteor in the liturgy]. Second part Why was only one healed among all the sick people present at the pool? He was the only with a good disposition, i.e. who had full confidence in Jesus. God's liberality did not lack, but the other people did not have the right disposition (classic exemplum: the sun is there, only if you open the window it can enter), for the same reason Jews, infidels and Saracens do not convert today, since they prefer to remian in the prison of Moses and Muhammad: “Ecce qua est ratio quare non illuminat iudeos vel alios infideles, quia sunt et volunt essere in carcere Moysi, vel saracenorum, qui volunt essere in carcere Machometi, et sic de aliis” (f. r2v - noteworthy the parallel Moises / Mohammad.  The episode shows also the necessity of the baptism (symbolized by the pool) for the salvation, yet with the possibility of the baptism of desire, here defined a baptism in fire, i.e. provided by the Holy Spirit: “Sed quid de infideli qui vult omnino baptizari et hoc desiderat et affectat, sed non posset ire quia forte occiditur vel moritur? Idem de infirmo qui non potet ire, quia vel claudus vel iacet in lecto, et nemo vult eum baptizare. Dicendum quod in tali casu talis sanatur a Christo, sicut iste fuit sanatus a Christo, et baptizatur baptisimo flaminis, id est spiritussancti” (f. r3r). The same reasoning applies to contrition, with the discussion of the cases in which one cannot confess since he/she would risk being killed, but has contrition and desire to be confessed. Exemplum of a sinner who repented while listening a sermon against lust, she started weeping and felt for the sorrow and died; the people around her felt sorry for her, since she died without confession, so the preacher invite everyone to pray for her (“Bona gens, orate deum pro ea…”) since she showed at least contrition, and a voice from the sky not only reassured everyone about her destiny but invited to ask for her intercession, proving how faith and contrition are enough to be saved: ““Frater (sic) non oretis deum per ista, sed oretis eam ut oret pro vobis, quia ipsa est in paradiso” Videatis ergo quod ista non venit ad piscina confessionis, sed fides et contritio sufficiunt”. Third part The goal is to heal not only the body but also the soul (reference to the Glossa, he was sick since he was a sinner). Hence the order not to sin again, that is, to avoid relapsing, for this reason, after confession, the medicine of penance is given. Final appeal to confession, using first person plural: “Itaque bona gens omnes infirmi sumus, veniamus ergo ad piscinam ut mundemur per penitentiam, ut sanemur ab omnibus infirmitatibus et peccatis nostris et per consequens veniamus ad gloriam” (f. r3v).

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]

Ferrer begins by saying that he will follow the emperors’ style (“In isto sermone cogitavi tenere modum imperatorum etc”) – not clear what he means with it exactly. Yet, there is no main division. The sermon first comments on and dramatizes the Gospel pericope and then it discusses seven point derived from it. The postils and dramatization of the story of the transfiguration expand on elements present also in the previous sermon (see 3/6/17). It explain better the couples for the three tents: John with Moses as contemplatives and visioners; James with Elijah as champions of penance; Peter with Jesus since he chooses the better part (cf. Luke 10.42). The semi-dramatic section is livelier than in the previous sermon when it depicts the return of Moses in the limbo and of Elijah to Eden. The reason of their choice – i.e. the fasting during Lent - is developed in the fourth point of the sermon. Seven questions are presented without annuncing them and actually, they follow the narrative of the Gospel pericope (some points occur also in the previous sermon): 1. Transfiguration and shining of Jesus 2. The mountain symbolizes penance and it is associated with Lent, since it separates people from the world: “Unde et tempus quadragesimale est mons altus et desertus”. The good christians go up it, leaving behind the wordly pleasures. Penitence has the power to transform/transfigure Christ from the image of the inflexible justice to that of generous mercy: “In monte quadragesimali Christus transfiguratur de figura iusticie rigorose in figura misericordie copiose propter nostram penitentiam” (f. r5v). 3. Symbol of the three disciples: Peter symbolizes bishops and prelates who must know the Bible; John the virgins; James the martyrs. Otherwise: John the innocent people; Peter the obedient and James the penitents. 4. The choice of Elijah and Moses indicates all those – alive and death – who performed Lent correctly, with a parenetic address to the audience about their fasting: “Quis vestrum poterit dicere quod de toto tempore vite sue ieiunavit nam quadragesimam integram et perfecte? Credo quod pauci sunt”. The sermon recalls some common excuses of the people. Next it points out that the difference between the strain of Lent and the suffering in Hell (i,e. the destiny of those who dismiss penitence) is the same between wearing a delicate shirt and a burning armour. In hell fasting is perennial as it is attested by the rich man of Luke 16 (“modo MCCCC anni sunt et ultra…”; commonplace in sermons). Brief mention of the different way to fast of Jesus, Moises and Elijah (see previous sermon). 5. The two witnesses talked with Jesus about the extreme suffering of his Passion. This is presented in a  semi-dramatic form (“Iam videamus practicam…”), with Elijah and Moses who mention different moments of the Passion constantly arguing that it would be enough much less for the salvation/redemption of humanity. Other parenetic address to the audience: the listeners are called to resist against sin, presenting the paradox of thoseready to face a bear or to go to war and yet afraid of fasting during Lent. 6. Three tents symbolize the celestial hierarchies and are symbol of the future home of the saved people: penitentes (penitent with Elijah; the religious and political rulers (presidentes) with Moses; those who are excellentes who live an apostolic life will stay with Jesus. 7. The three apostles must not reveal what happened, to help the other disciles (see previous sermon) and to avoid vainglory.

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

The scene changes: the tribunal of justice, where the Pharisees and the Scribes bring Jesus and asks for his condemnation. Immediately also the three sisters of justice (mercy, truth, peace) arrive, yet she is prompt to issue her verdict: «Ego iudico eum reus mortis» (f. 62v). A quarrel between the four sisters follows, and serves to highlight the redemptive meaning of the Passion.

Introduction Craftsmanship (ars) fixes the defects of nature (candle, stairway, ship...). There are three periods in history: ante legem, sub legem, tempus gratie. The law is like a craftsmanship (ars) that corrects the defects of [postlapsarian] nature and a figure of grace. References to the thema: Christ comes in the latest phase of history and the ship connects first with the Virgin Mary (allegory) and then with penance (moral interpretation): “vel navis designat penitentiam que nos de periculis mundi in sero huius temporis potest deducere ad portum salutis” (3K). - Two quaestiones (quaestio), connected with the two interpretations. Access to divine mercy. Christ is the source, yet the Virgin Mary is “quasi singularem imperatircem”. On the cross, Christ entrusted John to his mother, she is the only one who kept the faith, so to her he entrusted the Church (i.e. the ship): “ideo nunc habeas curam de ea cum filio quem tibi committo, ut navis ecclesie tua misericordia gubernetur” (3L). The divine mercy is received in the Church, through the Virgin. Is penance in extremis salvific? Penance needs to be true, that in extremis is risky since free will and deliberate conscience can be absent: “debet esse voluntaria et propter deum”, while there is the risk that it is motivated only by fear of eternal pain (“propter timorem pene”). It is also difficult to change nature (as an Ethiopian or a leopard do not change colour...). Yet, true penance is always salvific, also at the last moment (exemplum of Manasseh, 2 Chronicles 33). During this life, nobody should despair – but for this reason, no one has to postpone repentance. - Divisio  - First part  Necessity to watch (symbolized by the disciples working during the night on the boat) to protect oneself from the persecutor, i.e. the devil. Four vigils during the night symbolize different types of good works connected with different symbolic birds: first, the works of contrition and penance - brief discussion on confession, with the exemplum of the peacock; second, works of sanctification (comparison with the sparrow); third, works of compassion and mercy (associated with the crane); works of devotion (Ego dormio et cor meum vigilat; Ct 5), is the contemplation, exemplified by the nightingale (philomena). - Second part Importance of the presence of Christ, pilot (gubernator) of ship that has to cross the dangerous sea of this world. In the Gospel, he invites to trust him: Confidite, ego sum, nolite timere”. Three types of people need to trust him. incipientes quos informat ne pereant proficientes quis confortat ut compleant perfecti quos conservat ut permaneant [3S] 2.1. The beginners are those who begins the penance by putting the boat on the sea. Yet, as soon as one wants to make penitence, he is assaulted by pirates, symbol of pleasure (“obviat pyrata infernalis vento voluptatis”): depending on his character, they cause bad thoughts, stop him, capture him (3S). Long exemplum of Ulysses and Circe, referring to Boethius. In the moral interpretation, the transformation in beasts is connected with social sins, while Ulysses symbolizes the person who wins through the power of reason and by smelling the flower given to him by the queen of Troy - i.e. Christ which is given to a person by the Virgin Mary - and begins to do penance (3T). 2.2. Those half way are in the middle of the ocean and can be affected by sloth, lose the initial energy and relax too much, thinking that is natural to eat, drink, sleep, and make themselves comfortable – i.e. a relaxation in the ascetic effort. Sloth and laziness are the wind against, which is sent by the devil. Reference to the fable of the sirens mentioned by poets (“de quo in fabulis poetarum recitatur..”; 3V]), first in general, and then in connection with Ulysses “ut recitat Alexander in cincillario poesis” (?). Interpretation: syrens (the devil) want to move someone away from the commitment to navigation; Ulysses closing the ears of his fellows means to control the five senses; the mast of the ship is the Cross (3X). 2.3. The perfect people must be careful, since the perils increase getting close to the port, particularly the storms. Particularly dangerous is the spiritual pride and the poison of vainglory as well as to trust in oneself and in its merits (merit), for instance by recalling the good works done, while instead one has to trust only in Christ. The nautical imagery is prolonged with the story of the sea monster that becomes like a island, on which the sailors land, tying their ship to it and when they kindle a fire to cook, the monster awakes and sinks dragging them with itself. The monster symbolizes the world, due to its instability (instabilitas) and its being covered in mud by sins; the perfecti sometime stop to worry about the world, trust to much in themselves, and are suddenly overwhelmed by it (3Y). - Third part Miracles of Christ and his curative nature (he is compared with plants such as the pomegranate and with gems). In the Gospel, the people is cured by touching his garment. He has a triple garment (symbolism of clothes): 3.1. Purplish (purpurea), symbolo of the blood of his Passion - several biblical references – which can be touched by means of meditation. 3.2. Golden, i.e. the splendour of his virtues, which can be touched through imitation (imitatio). 3.3. The third garment of Christ was the womb of the Virgin Mary, which is ‘multicolour’: “istud vestimentum est stragulatum, vulgariter: gestryffelt” [note the vernacular expression]. Biblical reference: “Stragulatam vestem fecit sibi; bissus et purpura indumentum eius” (Proverbs 31:22). This leads to a Marian ending of the sermon, where each colour of the womb is connected with a virtue: plauenus = patience (which needs to be lined with joy: “istud vestimentum nihil valet nisi infuteratum, illa fuderatura est letitia ut leta sit patientia”; 3Z); candid = virginity; purplish = love (caritas)