Introduction Invitation to rejoice in the resurrection of Christ and to have faith in the resurrection of humans.
Divisio (see above) 1) First part: three (pre)figurations of Christ resurrected: 1. Jonah (reference to Jonah 1-2): christological interpretation of the prophet Jonah (just as Jonah spent three days in the belly of the fish and then came out alive, so Jesus spent three days «in the belly of the earth and the stone [i.e. the tomb]» and then resurrected); 2. Samson (reference to Judges 16, 3): christological interpretation of Samson (just as Samson ascended the mountain with the two gates [i.e. body and soul], so Christ ascended with body and soul into heaven); 3. Not a figuration, but a prophecy (reference to Psalmi 107, 2). 2) Second part: the proof of the resurrection of Christ is provided by the words of several prophets: 1. Ipse morietur et sepulcrum eius erit gloriosum (quote from Isaiah 11, 10): the sepulcrum is called gloriosum because «he [scil. Jesus Christ] resurrected victoriously and gloriously»; 2. Suscitabo tabernaculum David, quod cecidit, et reedificabo aperturas murorum eius (quote from Amos 9, 11): the tabernaculum David is the body of Jesus Christ who resurrected without aperturas murorum eius, i.e. without the wounds of the crucifixion in the hands; 3. Ascendit leo de cubili suo (quote from Jeremiah 4, 7). 3) Third part: even the pagans understood by revelation the resurrection of Christ: 1. Scio quod redemptor meus vivit, et in ultimo die de terra surrectus sum et in carne mea videbo deum salvatore meum (quote from Job 19, 25-26): Job knows, by revelation, about the resurrection of Christ and of human beings. 2. Ipse vero ut leena consurget et quasi Leo erigetur, non accubabit donec devoret predam (Balaam’s words quoted from Numbers 23, 24); 3. Deus est circulus rotundus et decertatus (quote from Plato[?]): Christ is decertatus as he was fought by the Jews, etc.; Christ is a circulus rotundus because, like a circle, has his end in his beginning, i.e. after death he comes back to life.
Conclusion With the resurrection of Christ the figurations, prophecies and words of the pagans are fulfilled (Oportebat impleri omnia que scripta sunt in prophetis et psalmis de me, quote from Luke 24, 44).

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.

Introduction In the introduction of the sermon, Ferrer states that he wants to clarify, after talking about the burial of Christ's body (cf. sermon T26 Good Friday), where Christ's soul went and what it did before the resurrection. In this way, the preacher can introduce and describe the quatuor loca inferni where Christ's soul descended to visit the souls there: according to the doctrina fidei christiane, in fact, for as long as Christ's body was in the tomb, his soul descended into hell (“Sicut fuit Jonas in ventre ceti tribus diebus et tribus noctibus, sic erit filius hominis in corde terre tribus diebus et tribus noctibus” [Matthew 12, 40] = Jonah as a figuration of Christ). Although Christ's body and soul were separated in those days, nevertheless his divinity was never separated from either body or soul (Ferrer explains this concept through two similarities: the divinity of Christ is not divided by the separation of body and soul, just as an apple that, cut in two, retains its smell in both parts, or a crystal that, cut in two, continues to reflect the light of the sun in both parts). Divisio 1) First part: concerning the first place of hell, i.e. the “prison of the damned” (carcer damnatorum), where the Christ’s soul manifested its divinity “per rigorosam increpationem, non secundum essentiam sed secundum effectum” (reference to Thomas Aquinas, Summa Theologiae III, q. 55 art. 2). Christ’s soul descended to this place for two reasons: 1. “Ad ligandum Luciferum” (to exemplify this reason, Ferrer uses the story of Tobias and the angel Raphael following Beda's interpretation); 2. “Propter rigorosam increpationem”, i.e. to rebuke the souls of the damned (including those of the “magnos philosophos, Platonem, Aristotelem et alios” [reference to Jerome]). 2) Second part: concerning the second place of hell, i.e. the Limbo of the Infants (limbus puerorum), “ubi sunt omnes pueri qui decesserunt cum solo peccato originali”. Christ’s soul descended to these souls per gloriosam consolationem, telling them to give thanks to God for their condition which, unlike that of the damned, provides exemption from the sensory punishments of hell. 3) Third part: concerning the third place of Hell, i.e. the “place of purgation” (locus purgandorum), “ubi est ignis [that will last until the Judgement Day], sed non sunt ibi demones, qui nullus ibi intrat qui non sit in gratia dei”. Christ’s soul descended to this place per copiosam liberationem. Quaestio posed by the Doctors of the Church (reference to Thomas Aquinas, Summa Theologiae III, q. 52 art. 8): did Christ free all the souls that were in purgatory when he descended into it? According to Ferrer, this question can be answered in two ways, namely: 1. “per rigorem iusticie”: in this sense, we must understand that Christ only freed souls who have completed the time of penance (this is the Thomas Aquinas’ interpretation);  2. “per dulcedinem misericordie”: in this sense, we must understand that Christ freed all souls in purgatory (two similarities: Christ as a newly crowned king who, entering the city, frees the prisoners; Christ as a newly elected pope who grants large indulgences and numerous graces). 4) Fourth part: concerning the fourth place of Hell, i.e. the “bosom of Abraham” (sinus Abrae), where the souls of the holy fathers were, without suffering any pain, from the beginning of the world until Christ's resurrection: then, when Christ's soul descended to this place, they saw his divinity and received glory and paradise (reference to Augustine).

Introduction
As the woman of Canaan, by crying out much, moved many people to intercede, so shall we also cry out much by praying.
Divisio
Reasons to cry out [for help]: 1) To lay down that which hinders us: Qui preibant increpabant eum ut taceret (Luke 18), i.e. the “thoughts and fantasies that hinder the prayer”; the clamor orationis is hindered most by the remoteness of the one who cries out (elongatio clamantis), and the more human beings are immersed in vices, the more distant they are from God. Each of us must ask himself from what depths he addresses his prayer to the Lord (reference to Augustine) and, in any case, it’s better to cry out for help from the depths of sin in order to obtain salvation (exemplum: Jonah in the belly of the whale) than to cry out for help, uselessly, from the depths of hell. 2) To confund our enemies: one must cry out for help because of the rush and fear of temptation and because of the multitude of tempters, since non enim habes tot capillos in capite quanto anima inimicos; the clamor orationis puts enemies to flight (reference to Judges 7, where it’s told that Gideon and the people of Israel put the Midianites to flight by blowing trumpets (per tubas sonantes) and breaking jugs (per fractas lagenas); according to the interpretation proposed by the preacher, the breaking of the jugs symbolises the mortification of the body, while the blowing of the trumpets symbolises prayer: just as the trumpet receives the breath at one end and lets out the sound at the other, so the prayer receives its flatus in the world, but its sound is heard in heaven). 3) To move those who intercede: just as the woman of Canaan cried out so long that she had the apostles as intercessors, so our souls must cry out so long by preaching that angels, virgins, martyrs and apostles can intercede between us and God. 4) To obtain that which we need: we must cry out for help like a beggar asking for alms (references to Psalms 38 and 9), like a sick person asking for healing (reference to Psalms 29), like a blind asking for sight (reference to Luke 18), like a possessed person asking to be freed from the devil (reference to the woman of Canaan), like a tormented person asking for consolation (reference to Psalms 106) and like a dying man asking for escape [from the body] (reference to Daniel 13). Moreover, just as the serpent's tongue can hiss but can’t cry out, so the lingua venenate orationis non est clamor orantis sed sibulus serpentis apud Deum (“the tongue of a poisoned prayer is not the cry of a praying person, but the hissing of a serpent before God”).