Introduction The sermon revolves around the concepts of war and battle, presented as allegories of the inner struggle that everyone must undertake with demons during the Lenten period («hoc sacro tempus quadragesime est quasi quedam platea sive campus belli in quo fideles Christiani faciunt bellum generale contra demones et contra temptationes eorum»). Hence, the sermon presents the three weapons - as to symbolize the three Sundays of Lent - provided by the Church to counter demons and temptations: 1. The shield («scutum») = the corporal fasting that guards the entire body, through which we follow the example of Christ (1st Sunday) 2. The iron helmet («pileo ferreo sive galea») = spiritual prayer, according to the example of the prayer of the Canaanite woman (Matthew 15, 21-28) (2nd Sunday) 3. The spear («lancea») = sacramental confession, by which demons are wounded, according to the example of the mute exorcised by Jesus (Matthew 9, 32-34) (3rd Sunday).  The sermon continues with the theme of the Christian people, thus armed, entering into the pitched battle of Lent: the fortis armatus of the thema is indeed identified with the Christian people. Inventio et divisio The sermon continues with a list of the various types of soldiers that make up an army - according to the treatise De re militari by the latin author Vegetius - placed in parallel with the different figures that make up the "army" of the Christians: 1. Scouts («exploratores»), those who ride fast searching for the enemy = the contemplatives. Following is a list of their contemplation, that includes: heaven, hell, creation, judgment, worldly reality, providence and temptations. An argument against pilgrimages: go in spirit, not physically («multe virgines vadunt ad sanctum Iacobum que redeunt meretrices, ut patuit in anno iubileo de euntibus Romam»). 2. Crossbowmen («balistarii»), those who are necessary for damaging enemies before they engage = the merciful («balistrarii saggittantes sunt activi in operibus misericordie») who use poisoned arrows against demons. The symbolism of the crossbow, divided in three parts, indicates the "three necessary elements in almsgiving": a) straight wood = right intention; b) prod of the crossbow = compassion; c) bowstring = the precept of mercy. A direct appeal: "You crossbowmen, see to whom you give alms: not to scoundrels or jesters, but to the needy" («Tu balistraie, vide cui das elemosynam: non ribaldis, non hystrionibus, sed indigentibus»). 3. Trumpeters («tubicines»), those who encourage and rally the army = the preachers. Parallel between the two trumpets allowed by God to Moses and the Old and the New Testament, the only "trumpets" the preachers are allowed to own. Symbolic interpretation of the trumpet for preaching: a trumpet is made of multiple well-connected parts, just as the sermon should be = "thus preaching should not be a homily, because it would not make such a pleasing sound, but it should be divided into parts connected and bound by good arrangement" («sic predicatio debet esse non omelia, quia non faceret ita gratum sonum, sed esse debet divisa per partes distinctionibus coniunctas et colligatas in bona ordinatione»). It must thus be narrow at the beginning and wide at the end: "the preacher should narrow down the material to make it useful for all [...] but the preaching should be broad and expansive because it is to be given to the whole people" («sic predicator debet se restringere quantum ad materiam ut sit omnibus utilis [...] sed ampla et lata debet esse predicatio, quia toti populo est fienda»); the trumpet is held by mouth and hands, just as the preacher must practice what they preach. 4. Standard-bearers («vexilliferi»), those who signal the captain's location = the penitents, who follow Christ's way of life and can say with the apostle: "I bear in my body the marks of Christ."  5. Cavalrymen («equestres»), those who advance in formation to disperse the enemy army = the virgins, who control the horse, representing the body, with their souls. Two things necessary for them: a) the bit («frenum»), which is abstinence and fasting; b) the spurs («calcaria»), representing love for salvation and fear of hell, to prod the body. A note on the power of virgins to drive out the Devil: "Note that the devil says he will not leave someone's body unless three masses are said by three virgin priests" («Nota de dyabolo dicente se non exire de corpore cuiusdam nisi dicentur tres misse a tribus presbyteris virginibus»). The three degrees of 'beauty' of chastity: castitas coniugalis, continentia vidualis, puritas virginalis. 6. Foot soldiers («pedestres») = those who have lost their virginity (i.e. fallen from their horse) and continue the battle on foot: continence and penance. Reference to Ephesians 6, 10-20 on spiritual weapons.  7. Carriers («vectores»), those who transport provisions, weapons, and medicines = prelates and ecclesiastics in charge of souls. They encourage those who have lost their weapons and heal the wounded with the sacraments. Conclusion "Behold, our battle is ordered, and thus we can trust in victory. Let us give thanks to God" («Ecce bellum nostrum ordinatum et quomodo poterimus confidere de victoria. Deo gratias»).