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.

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
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Divisio (see above)  1) First part: human beings can’t know by certain and true knowledge whether they will be saved or damned, because that would mean knowing as much as God. 2) Second part: God sometimes reveals salvation to someone. Exemplum: Moses asks for forgiveness for the sin of idolatry: “Dimitte, Domine, populo tuo noxam hanc, aut dele me de libro vite” (Exodus 32, 31-32); “liber vitae” = the certain and true knowledge, i.e. God’s knowledge (reference to Thomas Aquinas), consequently Moses knew by revelation that he was written in the liber vitae. 3) Third part: parallel between illness and sin: just as death can be predicted from the signs of illness, damnation can be predicted from the signs of sin. On the contrary, salvation can be predicted from positive signs (for example going to church every day, hearing mass willingly and with devotion, going to confession several times a year, etc.).
Conclusion  Even if we are certain of our destiny, we must never stop doing well and even better; multiple reasons [but only one is developed]: the first, in case of certain damnation, is to obtain a lighter punishment (exemplum from Vita dei santi Padri: a damned soul reveals to Macarius (Saint) the different conditions of the damned depending on the severity of their sin [the same exemplum is used in the sermon T19/6 Friday after Invocavit]).

Introduction Interpretation of the thema: God deprived the ungrateful Jews of the vinea, i.e. of the honor of divine law, and gave it to aliae agricolae, i.e. to the Christians, because they were more grateful.
Divisio (see above) 1) First part: only the Christians are (spiritually) regenerated by the water of baptism; all other peoples are not children of God, but of «carnal and earthly Adam», so they live «carnally and bestially, like Jews, Turks and Moors». 2) Second part: only the Christians are freed from the «chains of sin»; “Tibi dabo claves regni celorum; et quodcumque ligaveris super terram, erit ligatum et in celis» (God to Peter, quote from Matthew 16, 19). 3) Third part: only the Christians were delivered from the hands of the devil by Jesus Christ; the submission of other peoples to the devil is represented by the image of Samson turning the Philistines' millstone (reference to Judges 16, 21). 4) Fourth part: the Jewish people, although they received the Law from God, never had such true news of God as that contained in the “New Law of Christ” intended for Christians (Moses, Abraham and Jacob never saw God clearly, but always through forms temporarily assumed by God; Christians, on the other hand, received the New Law directly from God made man). 5) Fifth part: Christians are the only people to whom God has given his body and blood as nourishment. Caracciolo mocks the Jews («O Giudei, chi eravati già chiamati figliuoli de Dio, a la barba vostra! [i.e. “Take that, Jews!”], because the manna they received in the desert didn’t give them eternal and blessed life as the body and blood of Christ give Christians (“Patres vestri manducaverunt manna in deserto et mortui sunt […] qui manducat hunc panem [i.e. the body of Christ] vivet in eternum” [quote from John 6, 49 and 59]), provided they receive it in a worthy manner (“Chi lo manza indigniamente, se manza el iudicio in contra”, quote from 1Corinthians 11, 29). 6) Sixth part: only Christians have received many effective remedies from God to heal their sins (other peoples, on the contrary, “go to the hot house” [i.e. to Hell] whether they die with mortal or venial sin). For Christians, the remedy for original sin is provided by baptism (reference to Decretum Gratiani); the remedies for mortal sins are the general confession during mass, the holy water and the devout prayer of the Pater Noster. 7) Seventh part: only Christians, as true children of God, can inherit God's grace and all his glory (“Si autem filii et heredes: heredes quidem Dei, coheredes autem Christi” [quote from Romans 8, 17]); all the other peoples are like bastard children and will not be welcomed into Paradise. Christians, precisely because of this greater reward received from God, must love, fear and reverence God more than all other peoples (“The more each person must be humble and ready to serve God for the gifts received, the more he or she feels obliged to give credit for the good received"[reference to Gregory the Great]).

Introduction General rule of theology: all punishments come from God, but not guilt; the punishments inflicted by God are for a higher purpose, namely our salvation (“pro nostra utilitate ad sanandum et curandum animas nostras”). God doesn’t enjoy giving punishments, just as the doctor doesn’t enjoy giving bitter medicine, but both act for our good. The case of the Passion of Christ is then dealt with (cf. infra), a punishment inflicted by God through the fault of Judas, the Jews and Pilate.
Divisio
1) First part: concerning the Passion of Christ as medicina curativa. According to the doctrine of Augustine, neither before nor after the Passion of Christ was anyone ever healed of their sins, except as a result of the Passion of Christ itself (those who preceded that event were healed “ex fide passionis Christi fienda”). A figuration of the salvation of mankind through the Passion of Christ can be found in the episode of the serpens aeneus, “copper snake” (Numbers 21), which, according to Ferrer, is a figure of Christ (“sicut serpens eneus habebat formam serpentis et nullum habebat venenum, sic Christus est homo verus sed non habuit venenum peccati”) and would demonstrate that “Iudei ante passionem per mille et quingentos annos iam adorabant crucem”; this is followed by a review of the seven capital sins, each of which - except envy - is associated with a snake/demon (pride = serpens Leviathan; greed = serpens Mammona; lust = serpens Asmodeus; gluttony = serpens Beelphegor; wrath = serpens Baalberith; sloth = serpens Astaroth), from whose poisonous bite one can be saved by contemplating Christ on the cross. 2) Second part: concerning the Passion of Christ as medicina confortativa, i.e. a medicine that can also be given by doctors to healthy people to strengthen them: thus the passion of Christ can also be useful to the iustae, bonae et perfectae personae to strengthen them against temptations. A figuration of the Passion of Christ as medicina confortativa can be found in Exodus 15, 23-26 (episode of the bitter waters of Marah [= “tribulationes huius mundi, miserie, infirmitates, temptationes etc.”], made sweet by the lignum [= the lignum crucis, i.e. the remembrance of the passion of Christ] thrown in by Moses on God’s indication). The Passion of Christ is as much a cure for the seven capital sins (see above) as it’s a reinforcement for the seven virtues (Ferrer then reviews the seven virtues [3 theological + 4 cardinal virtues] and explains how each of them can be strengthened by the Passion of Christ). 3) Third part: concerning the Passion of Christ as medicina preservativa, i.e. a prophylactic medicine against the many infirmitates peccatorum resulting from the tempatationes dyaboli et occasiones mundi as much as from the inclinationes carnis. A figuration of the Passion of Christ as medicina preservativa can be found in the story of the prophet Jonah sent into the sea (reference to Jonah 1, 12): the sea, in fact, symbolises the mundus and Jonah is a figure of Christ who, sent into the world, preserves us from sin (“Jonas interpretatur columba, et significat Christum habentem simplicitatem columbinam qui mittitur in mare amarum”). So the human being, thinking how many and how great things Jesus suffered in this mare amarum, i.e. with his Passion, can abstain from sin.