Introduction Any novelty is hard to believe, hence the need of several apparitions of Jesus after his resurrection so that the disciples might be able to believe it - quaestio: why did not Jesus remain continuously with them in that period? His absence serves the process of internalization and reflection. His continuous presence would be emotionally overwhelming (as for a lover the presence of the beloved). Divisio First part The disciples returned to fish since being a fisher was not a sinful activity (difference with the case of Matthew, who had been a moneylander). On the moral level (moraliter) the reflection on the laws about fishing (who can fish where) leads to the consideration of the situation of the sinner who – as a fish that escaped from a private and safe pool (i.e. the church) – is exposed to anyone who tries to fish them. There are three types of fishers: God, the preacher, the devil. “Hominem ideo sic in libertate vagantem extra ecclesia tres piscatores capere nituntur scilicet: Deus qui est proprius et supremus Homo predicator et medius Dyabolus raptor et pessimus” (48A) 1.1. God the father is a fisher in the creation, and the Son and the Holy Spirit joined him in this activity (as the disciples in the pericope joined Peter). The rebellion of Lucifer and the sin of the man are a rupture in the original net, so it was necessary to try to another strategy by sending the son to fish with the hook (his divinity) and the bait (his humanity): “voluit mittere filium suum in capturam alteram ut hamo deietatis piscature que humanitate als mit einem kerder [vernacular expression; macaronic] tegit deitatem...» (48B). In this way, on the one hand the devil (the great whale) was deceived by the bait, captured and closed in hell; at the same time – with the same hidden hook – caught many people who took from hell to heaven (harrowing of hell). Not, the eucharist is an is even more sophisticate hook, since not only the divinity is hidden (as it was in the incarnation) but also the humanity. However, when it is taken in a condition of sin, one condemns him/herself, as said by the apostle. 1.2. Common place of the preacher as fisher; however, at the beginning the fish was easier, since now the church got old («antiquata») and the hearts of the people are hardened by vices and sins. Three things obstacle the fishing: a) the wind pushes the fishes to stay to the sea bottom – so the negative inspirations by devils and evil people; b) transparent water allows the fishes to see the hook – so the bad companies that divert people from listening the word of God; c) an inappropriate net, which might be with too large or too narrow holes – so many listeners, when they hear a too strict preaching abandon the church, and this might dishearten the preacher. 1.3. The devil has many strategies to fish the souls, i.e. through many types of sins. Brief outline of the devil’s hand, with its five fingers targeted to different type of people: «Het enim manus dyaboli quinque digitos habet: symoniam in clericis, rapinam in nobilibus, usuram in burgensibus, furtum in latronibus, et circumventionem in mercatoribus» (48E). Second part The apparition of Jesus on the shore as symbol of the need to stick to him who will help to escape from the shipwrek in the dangerous water of this world and from the pirates, i.e. the devil: «Adhereamus ergo illo firmo fundamento ut liberari possumus a naufragio et crudeli pirato dyabolo, quia Iesus stat ante nos in littore ad designandum quod immobiliter vult nobis adesse (?), si cordialiter eum diligamus. Stabiliter in eum confidamus. Firmiter in eum credamus» (48G) [Note the use of the first-person plural]. 2.1. Since we are unstable, we need to stay attached to Christ by means of love («debemus ergo nos qui sumus instabiles vinculo amoris ad Christum ligare et stringere»), instead the devil is a lord, who destroys those who are linked to him, as explained in the fable  (fabula) of the lion, the wolf and the fox that hunt together: "lupus et vulpes se leoni associaverut in venatione" [it is not the fable by Aesop]. The fable has it moral interpatation (moraliter). 2.2. Full trust in Christ, who is like the ancor in the tempest. We must trust him completely for three reasons: «propter caritatem adoptionus, veritatem promissions et pietatem reddicionis» (48I). Interesting to note that here Christ is the father: «Nam Christus nos adoptavit et patrem nostrum se constituit». References to commentaries to the Pater noster and to the exemplum of the prodigal son [there was an established between Christ’s resurrection and this parable]. 2.3. Need to believe firmly, since only a faith well-rooted bears fruits. This means also a faith informed by love (fides formata by caritas), since also the devils and those in mortal sin have a faith without fruits (fides informis). This leads to a detailed passage on necromancy: necromancers and charmers (divinatores; carminatrices) are defined as heretics, since they associate with the demons. About the vetula (witches) and their believe in shapeshifting and nocturnal flight, the sermon quotes the canon episcopi, yet also recalling that they must be burn at stake and their goods sold out. The quaestio on the effectiveness of their practices (both in healing and harming) is due to the illusion of the devil. An exemplum about a old woman (vetula) who deceived a woman who asked her for help to change the attitude of her violent husband serves to prove that are scams and deceits. The vetula teaches the woman a spell during the night, while offering lard to the devil – the charms are in vernacular (German, macaronic). Third part Peter taking out his clothes and jumping into the water symbolizes that hope of the reward makes bear strains and pains in this world, as it is said with a direct exhortation: «Debemus expoliare cum Petro veterem hominem cum actibus suis et mittere in amaritudinem laboris virtutum et deo fideliter servire. Iuxta illud Deuteronomi 6: Dominus deum tuum adorabis et illi soli servies (Deuteronomy 6.13)” (48L). This biblical sentence serves as a sort of thema of this section, since it serves to explain «que domino nostro libenter servire debemus»: «Conditionis liberalioris dominus est. Dilectionis uberioris tuus est. Prelationis maioris solus deu est» (48M). 3.1. Only Jesus is the lord who can save the people (solus Iesus), others are only nominally lords, as showed by the exemplum of the philosopher who replied to the messengers of the king Philippus. 3.2. One has to serve Christ. How? As reply the sermon introduces the story of the pauper Guido sering the emperor and the long allegorical explanation (moraliter) of the services that Guido performed [the story comes from the Gesta romanorum, nr. 17 ed. Oesterley]. It depicts a demanding form of Christian life, since its starting point is when one is already pauper through prayer, fasting, almsgiving [note: this is particularly apt at the end of Lent], it includes frequent exam of conscience so to do twice a week a confession or contrition, it asks also the effort to set the example for other (somehow, a pastoral perspective). Finally, the perseverant memory of the Passion protects from any devilish attacks [also this is tuned to the liturgical period]. 3.3. The service to God needs to be put before anything else, since our good is all in that. Final prayer, with a direct appeal to God: «Esse enim sine te est sine deo esse, in maris periculo sine gubernatore, in carcere sine consolatore, in exilio sine amico, inter hostes sine adiutorio, in bello sine duce, in tenebris sine luce. Unde sine deo vivere est vivendo mori et decedere. Fac ergo, o domine Iesu, me semper vivere in te e sine te noli me derelinquere, ut cum dies advenerit mei clamoris, mea merces sis huius laboris ac virgo beatissima assit semper precata, ut Francisco cum (!) seraphico sempiterno fruar premio. Amen» [significant the reference to saint Francis at the end of the sermon collection]

Introduction Parallel between illness and sin: one has to remember the sins and present them now to the physician of the soul, without waiting the final judgment when they will be recalled in front of everyone. “Debemus ergo stimulo peccatorum in coscientia cum centurionem Christum invocare” (note the use of plural person). The servant ill at home is the soul wounded by sins in the body that is unable to move, i.e. to perform good works [1U]. - Three questiones “Queritur utrum aliquid peccatum mortale sit ita grave quod per dei misericordiam non possit deleri” [1X]. All type of mortal sin can be forgiven by the divine mercy in this life. It follows the interpretation of the biblical passage on the sin against the Holy Spirit.
“Queritur secundo an sit aliquid peccatum ita leve quod absque dei misericordia possit removeri” [1Y]. Every sin is against God, so even the allegedly lesser sin cannot be forgiven without divine mercy, i.e. it needs the previous intervention of grace, which provokes contrition in conscience: “offensa non remittitur nisi per gratiam que causat benignitatem contritionis in coscientia”. “[Queritur] tertio an unum peccatum mortale sine alio per dei gratiam possit removeri” [1Z]. No mortal sin can be forgiven if other equal sin remains, since the divine grace is incompatible with it. The confession of sins needs to be complete. - Divisio (see above) - First part  First “circa literam” (postil to the pericope) and then moraliter: the servant becomes the soul of a friend in Purgatory (“designari potest amicus defunctus cuiuslibet fidelis viventis [...] quod ut miser in purgatorio detinetur et torquetur”; 2A). In particularly, one must suffrage for the souls of his parents for three reasons: Familiaritatis et caritatis, quia puer sive servus; Debilitatis, quia iacet paraliticus; Penalitatis, quia male torquatur. 1.1 Natural exempla: storks take care of their old parents, covering them with their fathers and feeding them; other birds protect those hit by the sun, with a ¬a fortiori reasoning, “quantomagis homines” need to provide for the relatives and friends in Purgatory with prayer and almsgiving [2B]. Note the use of the first-person plural, inclusive and parenetic. Four types of suffrages: the offer of priests, the prayer of saints, the alms of friends, the fasting of relatives. The power of the mass for the deaths is underlined, referring an exemplum by Gregory the Great: “volens igitur parentes et amicos celeriter a vinculis purgatori liberari faciat pro eis missas celebrari” [2C]. Shorter on almsgiving [2E]. 1.2 Weakness of the souls in Purgatory, since they cannot gain merit and help themselves. Within the mystical body of the Church, one can benefit another. 1.3 Are the pain in purgatory superiors to those on earth? Yes. -  Second part Centurion’s humility, and the goods that derive from it: patris [celestis] furorem placare hominem a dyabolo liberare donum gratie abundanter procreare 2.1. Humility is effective against divine wrath, as a plant able to bow resists to the strongest winds. Fable of the oak and the reed by Aesop: “Propter quod fabulose dicitur [...] inter quercum et arundinem”. Oak is rigid and strong, it does not flex (no humility), is broken by the wind and asks the reed how it survived. In the same way happens in front of the divine wrath one has to humiliate itself opposing no resistance; exemplum of Socrates and the tyrant [2I]. 2.2. The devil has no power on humble people: they are like small fishes that escape from his net [2K]. Reference to the example (figura) of Hezekiah discussed by the epistle of the day. 2.3. Divine grace is like water, which flow towards and fill in the lower places. Example is the humility of the Virgin Mary that became “full of grace”. In the same way, Abraham and the centurion. - Third part Firm faith is the radix, the foundation of every good (“firma fides vel credulitas est fundamentum omnins boni”), since it is said: Iustus ex fide vivit (Galatians 3:11). From faith: Peccatorum remissionem Demoniorum confusionem Optatorum consecutionem 3.1. From faith the remission of sins. Different ways to believe: credere deo, credere deum, credere in deum (i.e. “credendo in eum tendere cum amore”; 2L). 3.2. Faith chases devils away. Reference to “Papias in exphositione super Iuvenalem” (Juvenalis): the shield given to Achilles descends from the sky, which symbolizes Christ who descends from heaven to preach the faith, identified with the shield [2N]. 3.3. How faith allows to reach the desired goals is demonstrated by an exemplum about Alexander the Great: “narrat magister in hystoriis quod cum Alexander magnus venisset ad montem Caspios...”