Introduction As the sun in the house of the lion has its maximum strength in attracting water, so Christ in his right time will ascent to his throne and attract everybody either to weeping (the damned) or to the exaltation of love (caritas) – as it is presented in the Gospel pericope. A quaestio: can the astrologers, prophets and philosophers discover when the end of the world will be? Reference to the predictions of Pseudo-Methodius, Eusebius, Beda, with several hypotesis between 1460 and 1560, and stating that the sermon is written in 1440 [See note below!]. Yet, the Gospel states that it is impossible to know it, since we must be watchful and look at the signs, since at any time the death can be upon us: «ut omni hora in ianuis mors appareat nos preparemus et vigilemus», as it is said with a detailed reference to the servants in the parable of the doorkeeper (Mark 13.33-37) (4Y). Division - First part  As the bell or trumpets announce to the people the proclamation of a death sentence, so there will be signs announcing the final judgment. These signs will concern: first, celestial bodies (brief presentation of the mutation in the sun, moon and stars); second, humans (mention of the Antichrist who «inauditis enim tormentis christianos sibi resistentes trucidabit»); third, natural elements – this part develops into the presentation of the fifteen signs before the final judgment, according to Jerome, who would have find them «in annalibus hebreorum». It follows the moral interpretation (moraliter), which is developed in an ecclesiastical perspective, according to the theory of the church as lighted up by the pope (sun) and the emperor (moon), while the stars represent the other Christians. Note the occurrence of the key terms of the debate: «Ad firmamentum igitur celi, hoc est universalis ecclesie, fecit deus duo luminaria, id est duas instituit dignitates, que sunt pontificalis auctoritas et regalis potestas» (5B). Connecting the situation with the opening of the seventh seal, the sermon introduces a subdivision: Papalis potestas obscurata Imperialis maiestas detestata Mundialis honestas deturpata 1.1. State of corruption of the pope  and the clergy: «Sic ut de presenti cernimus papalis auctoritas et totus status ecclesiasticus est intm obtenebratus in cordibus hominum quod nihil curatur» (5C), since without sanctity it looses its dignity. List of needed virtues of the clergy. Presentation of the ascetic virtues of the pagan priests (Jerome referring to Plato) to present an a fortiori reasoning concerning the Christian clergy. 1.2. The authority of the emperor and his emissaries («et quilibet eius substitutus») receive the power from God (as the moon from the sun) but to be respected it must serve to obey and to make people obey God and the Church. References to Romans 13 (Omnis potestas a domino deo est), Augustine and the Policraticus of John of Salisbury. 1.3. The falling of the stars symbolizes the Christians who have fallen from faith and love (caritas). This section – which probably had a more direct appeal to the intended audience – develops through two detailed similes. First, the carp that put its head into the mud to escape from the fishermen (i.e. from the prelates who call for conversion). The net touches only its tail, i.e. only in the moment of death h one listens due to fear of damnation. Rebuking a fictional question, the sermon underlines that one cannot reply to be not aware of it. This is explained with the second simile,which builds on the biblical image of the two streets and the topos of the man at the crossroads: A king built two cities, one is reached after a difficult and demanding journey and who arrive there is welcomed with all kind of pleasure and delights, the other leads through many pleasures but arrives to a city where one is sentenced to torture and death. Two companions, a fool man (stultus) and a wise man, arrive at the crossroads, where a statue is posed that clearly outline the two itineraries and the two outcomes. Yet, out of friendship, the wise person is convinced by the fool man to take the easy street, full of delights. He will not be able to avoid the death sentence by saying that he went there only to stay with his friend, «et sic ambo suspensi sunt». The fool and the wise are the body and soul. While the simile circulated widely [see Gesta Romanorum 67, with list], this version gives a (peculiar?) role to preachers, who are symbolized by the statue at the crossroads, which accomplishes its duty also without giving the example: «Statua igitur in medio ostendit viam regni esse meliorem scilicet prelatus, superius, predicator qui licet de se sit immobilis, nec vadat viam quam ostendit, veritatem tamen ostendit» (5H). Second part Description of the final judgment (cf. Matthew 25). The body of the saved resurrects in a perfect condition at the age of 33 (Christ), while those of the damned will be deformed. The book of the deeds of each person will be will be brought («O quam magnum cartularium tunc portabunt heretici, usurarii et alii malefacotres...»; 5I); at the right there will be sins that accuse and on the left the devils asking for just punishment of sinners. The moral interpretation (moraliter) focuses on (coscientia) by exhorting the listeners to do often the exam of conscience and to correct it, other it will accuse them publicly of their sins. There are three type of defect of the conscience: Coscientiam dilatatam Coscientiam infirmatam Coscientiam cauteriatam The first is a too loose conscience, which is as a net with to large holes, which does not filter small things. The second is the too scrupulous by considering as sin things that are not, with the risk of perplexity and even desperation. The last one focus on small details and does not care important things, like the Pharisees did, and it is compared to the spider’s net, which imprison only a fly but not major things. Final direct appeal, first person plural: «Istas cosciencias debemus rectificare, examinare, et purgare antquam veniamus ad iuditium, ubi nos accusabunt» (5K). Definition of the coscientia, with a list of titles that the good conscience deserves and its comparison with the mirror. Third part It focuses on the retribution and, after the description of Matthew 25, it underlines (moraliter) the benefit to contemplate hell in order to avoid it. The description of Hell is taken from Hugh of Saint Victor and it serves to introduce a series of clarification on the nature of hell and of its punishments (its fire). It clarifies that the souls can momentarily exit Purgatory and Hell only for a divine command, while the saved soul are free to move but do not do so unless this is a divine wish. Discussing about the suffrage for the souls, it is discussed the vision of Brandanus, who saw Judas resting from the torments on Sunday. The sermon clarify that this would not be due to suffrage, which cannot have effects on damned people, but out of a decision of God, who might decide to mitigate in some form the punishments, perhaps to repay something good done during the life («forte propter aliqua bona facta in vita»; 5S).

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.