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 sermon presents the last four reasons that confirm the superiority of Christian faith (see sermons 40-41).   Particularly developed the ninth star, i.e the ratio ordinationis, which deals with the superiority of Christain faith over other sectae (i.e. heretics and Muslims) since it guides the believers towards God and salvation.   Also in this sermon (as in sermon 41), long insertion of saint/martyr's lives taken from Vincent of Beauvais.

Introduction  Final cause governs actions. Jesus went to the desert to be tempted by the devil. Did the devil know incarnation in advance? When he was an angel, he saw it mirrored in God, yet after his fall, his mind is clouded and he was doubting since he saw contradictory sings about Jesus (nativity: singing of the angels and the star vs. poverty and fragility). Hence, the devil tempted Jesus to discover the truth and to avoid the human salvation (4AB). Division The previous Gospel pericopes indicated the virtues and the dress that need to equip the penitent, now it is time to see the adversary’s attack and his attempt to strip the soul of the eternal reward: «qualiter adversarius tales aggreditur ut eos mercede possit eterna privare». The division follows the Gospel narrative (see above). First part «Circa litteram»: Jesus was brought to the desert between Jerusalem and Jericho (the same of the parable of the good Samaritan) as a place apt for doing penance. «Et vocatur quarentena» since Jesus was fasting for forty days and nights. Human beings have free will, otherwise there would be no merit in good works. Reference to Peter Lombard, Lib. Sen. II, II, 23 c. 1 and to the commentary of Bonaventure to it: “Deus ideo permittere voluit hominem a dyabolo impugnari, si fortiter et viriliter ageret, maiorem gloriam inde consequeretur” (4D).The temptations serve:  Ad probitatis probationem Ad iniquitatis corretionem Ad humilitatis eruditionem Temptations serve to prove the believers. Biblical exempla (Job and Abraham) and an extensive quotation from the story of Judith: «Vos frates, qui presbiteri estis...» (Judith 8.21-28), where the heroine recalls how God used to tempt the patriarchs and how one needs to keep trust in God. Temptations and tribulations serve to purify (as with gold, as with martyrs) and to avoid spiritual pride. Where does a temptation come from? From interior is the most dangerous, from the exterior is weaker (it does not have power if not joining an interior temptation), from the devil is the weakest, as said by Augustine and a rhymed verse: «Augustinus: Debilis est hostis, qui non vincit nisi volentem. Et ideo metrice dicitur: Hostis non ledit nisi cum tentatus obedit. Est leo dum cedit, si stat quasi musca recedit” (4G – comparison with lion and fly). However, the devil tempts more the penitent  then the sinner, since the latter is already in his power. Second part  Ample explanation ad litteram. Three temptations are the same used by Satan to overcome the humanity at the beginning (gluttony, vainglory and avarice), for this reason he is allowed to assault Jesus in this way. The reply to the second temptations (that upon the pinnacle of the temple, i.e. «locum ubi doctores legis consueverant populo legem exponere» serves to clarify that it is wrong to expect a miracle for something can be done normally (in this case, to go down using the staircase; 4H). The traps of the devil are without number, one needs to strike back with every kind of caution and virtue. In particular, the devil: Abstinentia maceratos tentat gulositate Pietatis assiduos, superbia et vanitate In divinis celicos, symoniaca pravitate (4K) In a mallow and rational way, the devil invites to moderate fasting and abstinence, arguing that they are weakening the person and are irrational. Reference to an exemplum taken from the life of saint Francis (source Bonaventure). Again, the image of the devil that tempts people in three ways (allegory of Daniel 7.5: the bear with three rows of threats as the devil that aims to swallow the devout souls  and to break their good purposes; 4L). Avarice – as a form of idolatry - is a form of adoration of the devil. The sermon connects it with simony, lamenting the present situation: «Heu multos hodie...» (4N). Issue of the offers for the sacraments: an offer cannot be requested or binding, but they can be accepted as free and as a laudable custom, yet the celebration of sacraments must not be postponed for it.  Third part Help of the angels  to people. As a person going to a battle needs someone who instructs and leads him, in the same way God sent a guardian angel to everyone as teacher – reference to Peter Lombard and Psalm 90. Three key aspects of the angel: Nobilitatem Dignitatem Utilitatem (4O). The last part underlines how the angels «a peccatis retrahant; ab inimicis defendant; ad paradisum perducant» (4T). Discussion whether Jesus and the Virgin Mary had a guardian angel. Jesus no but the angels served him. About the Virgin there are different positions: the sermon prefers the position of François de Meyronnes who sates that the Virgin was protected directly by the Trinity and so could not be attacked by the devil, so the angels only pay homage to her (4T). The angels assist the humans also to accelerate the full restauration of their status after the fall of the rebel angels, hence they help the conversion of sinners and rejoice for it. Finally, the sermon lists six characteristics that one has to learn from the angels to live like them.

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.