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 Natural gold ≠ artificial gold (IA). To eat the gold dust provides strength and protect from leprosy (references to Avicenna and Platearius). The artificial gold is exteriorly similar but without these quality (it’s only an expense and a waste of time and work). The same is true with good works. When they are done with the correct intention, i.e. to glorify God, they protect you from the leprosy of sin. Yet, if they are done "cum sinistra intentione", i.e. for your own glory, they have only an exterior appearance, but without any merit. Biblical reference (Cain and Abel) and to canon law. Questio: "Utrum existens in peccato mortali vel faciens aliquod opus de genere bonorum sinistra intentione frustretur omni premio et nihil mereatur sua operatione" (IB). In the reply, the key authority is Bonaventure: a sinner should not stop from doing good works, since they prepare to receive the grace and dispose to conversion. Distinction between alive works and death works: “Oportet enim quod prius quis desinat esse vitiosus quam incipiat esse virtuosus, et naturaliter remissio peccatorum precedit infusionem gratie” (ID). This leads to discuss about Lent. Since God wants to grant abundant graces for the feast of the Resurrection, hence the Church organized this penitential time so to help the faithful to be ready to welcome them: “ut huius igitur simus capaces ordinavit mater ecclesia vigiliam scilicet tempus penitentie et dispositionis per XL dies quod hodie incipit et omni die aliquod preparativum ponit atque ipsius gratie speciale dispositivum”. Divisio (see above) - based on the whole pericope not on the thema First part Fasting and abstinence should not be hypocritical (in discussing the pericope, note the distinction between litterliter and moraliter). Three main fruits of fasting: Comprimit canis vitia Elevat mentem ad superna Dinat virtutem contra demonia 1.1. Fasting serves to rule the flesh (which is the horse of the soul...). Yet crucial is fasting from sin (IF). Question on who must fast, and list of the categories which are exempted (IG). 1.2. Fasting elevates the mind (series of exempla and ¬auctoritates). Question: if drinking clouds the mind more than eating, why does Lent require fasting from food? (II) 1.3. Fasting wins over devils. Natural example: the elephant wins over the dragon when it has an empty stomach. Question about the type of forbitten food - dairy and eggs are connected with the production of semen and so an arousal to lust (basic notions of medicine): “ex eorum commestione plus superfluit ut vertatur in materiam seminis cuius multiplicatio est maximum incitamentum luxurie” (IK). Second part Appeal to the moderation and the detachment from worldly things. Moraliter: Contraposition among the ancient philosophers about the true richness and happiness of human beings. Epicurean stated the earthly goods (the sermon harshly attacks them) while the Peripatetics said it was virtue, sit it cannot be lost (“qua non servantur in bursa sed in anima”; IL). Positive examples are Socrates renounced to gold (reference taken from the Decretum) and Boethius. Christ is put in the same line of the Peripatetics (“Hanc etiam opinionem doctor noster Christus tenuit...”; IM). One has not to treasure things on hearth for three reasons:  Periculose et damnabilies Nocive et instabiles Infructuose et steriles  2.1. When one looks for richness, s/he is exposed to dangers such as lie, fraud, usury, robbery. Here the sermon quotes the whole parable of the rich fool (Luke 12:16-21) and the sentence on the simplicity of the birds (“Nolite soliciti esse...”; Matthew 6.36). Distinction between different ways of “solicitudo circa temporalia”: necessary, unnecessary, immoral (“talis fuerat in Iudeis et Pylato, timentes ne perderent regnum quod possidebant occiderunt Christum” IN), erroneus. The Gospel criticizes the last three, not the necessary sollicity (such as in sowing or harvesting etc). 2.2. Their possession is harmful, since provokes anxiety and insecurity. Reference to the episode of the encounter of Augustine with the poor person in the Confessiones (IO). 2.3. They are infructuous and make also virtuous people infructuous (internal reference to XIXQ). Third part Necessity of a virtuous behaviour for the eternal reward. Crucial is to have an holy and immaculate life (“vita sancta et immaculata”). Erarium disponere Divicias reponere Custodiam apponere 3.1. Direct parenetic address to the listener in the last section: “Nunc ergo peccator audi me, et deus exaudiet te. Vita tua mors est et vana vita. Vis ergo apprehendere veram vitam, noli alta sapere [...] Per illa enim que tibi dat suadet exire a peccato [...]. Cur ergo bonam mortem desideras et vitam bonam non curas? [...] Iam persuasus es a deo ut recedas a malo”. Dangerous to postpone a good decision: “O frater, noli claudere hostium venie... [...] Iam deus pulsat ad hostium” 3.2. A laborious life of virtue keeps and increases the treasure, since it creates the habitus of virtue. 3.3. The custody of the senses is the protection one needs, since they are the gates of the heart.