Introduction As the sun in the house of the lion has its maximum strength in attracting water, so Christ in his right time will ascent to his throne and attract everybody either to weeping (the damned) or to the exaltation of love (caritas) – as it is presented in the Gospel pericope. A quaestio: can the astrologers, prophets and philosophers discover when the end of the world will be? Reference to the predictions of Pseudo-Methodius, Eusebius, Beda, with several hypotesis between 1460 and 1560, and stating that the sermon is written in 1440 [See note below!]. Yet, the Gospel states that it is impossible to know it, since we must be watchful and look at the signs, since at any time the death can be upon us: «ut omni hora in ianuis mors appareat nos preparemus et vigilemus», as it is said with a detailed reference to the servants in the parable of the doorkeeper (Mark 13.33-37) (4Y). Division - First part  As the bell or trumpets announce to the people the proclamation of a death sentence, so there will be signs announcing the final judgment. These signs will concern: first, celestial bodies (brief presentation of the mutation in the sun, moon and stars); second, humans (mention of the Antichrist who «inauditis enim tormentis christianos sibi resistentes trucidabit»); third, natural elements – this part develops into the presentation of the fifteen signs before the final judgment, according to Jerome, who would have find them «in annalibus hebreorum». It follows the moral interpretation (moraliter), which is developed in an ecclesiastical perspective, according to the theory of the church as lighted up by the pope (sun) and the emperor (moon), while the stars represent the other Christians. Note the occurrence of the key terms of the debate: «Ad firmamentum igitur celi, hoc est universalis ecclesie, fecit deus duo luminaria, id est duas instituit dignitates, que sunt pontificalis auctoritas et regalis potestas» (5B). Connecting the situation with the opening of the seventh seal, the sermon introduces a subdivision: Papalis potestas obscurata Imperialis maiestas detestata Mundialis honestas deturpata 1.1. State of corruption of the pope  and the clergy: «Sic ut de presenti cernimus papalis auctoritas et totus status ecclesiasticus est intm obtenebratus in cordibus hominum quod nihil curatur» (5C), since without sanctity it looses its dignity. List of needed virtues of the clergy. Presentation of the ascetic virtues of the pagan priests (Jerome referring to Plato) to present an a fortiori reasoning concerning the Christian clergy. 1.2. The authority of the emperor and his emissaries («et quilibet eius substitutus») receive the power from God (as the moon from the sun) but to be respected it must serve to obey and to make people obey God and the Church. References to Romans 13 (Omnis potestas a domino deo est), Augustine and the Policraticus of John of Salisbury. 1.3. The falling of the stars symbolizes the Christians who have fallen from faith and love (caritas). This section – which probably had a more direct appeal to the intended audience – develops through two detailed similes. First, the carp that put its head into the mud to escape from the fishermen (i.e. from the prelates who call for conversion). The net touches only its tail, i.e. only in the moment of death h one listens due to fear of damnation. Rebuking a fictional question, the sermon underlines that one cannot reply to be not aware of it. This is explained with the second simile,which builds on the biblical image of the two streets and the topos of the man at the crossroads: A king built two cities, one is reached after a difficult and demanding journey and who arrive there is welcomed with all kind of pleasure and delights, the other leads through many pleasures but arrives to a city where one is sentenced to torture and death. Two companions, a fool man (stultus) and a wise man, arrive at the crossroads, where a statue is posed that clearly outline the two itineraries and the two outcomes. Yet, out of friendship, the wise person is convinced by the fool man to take the easy street, full of delights. He will not be able to avoid the death sentence by saying that he went there only to stay with his friend, «et sic ambo suspensi sunt». The fool and the wise are the body and soul. While the simile circulated widely [see Gesta Romanorum 67, with list], this version gives a (peculiar?) role to preachers, who are symbolized by the statue at the crossroads, which accomplishes its duty also without giving the example: «Statua igitur in medio ostendit viam regni esse meliorem scilicet prelatus, superius, predicator qui licet de se sit immobilis, nec vadat viam quam ostendit, veritatem tamen ostendit» (5H). Second part Description of the final judgment (cf. Matthew 25). The body of the saved resurrects in a perfect condition at the age of 33 (Christ), while those of the damned will be deformed. The book of the deeds of each person will be will be brought («O quam magnum cartularium tunc portabunt heretici, usurarii et alii malefacotres...»; 5I); at the right there will be sins that accuse and on the left the devils asking for just punishment of sinners. The moral interpretation (moraliter) focuses on (coscientia) by exhorting the listeners to do often the exam of conscience and to correct it, other it will accuse them publicly of their sins. There are three type of defect of the conscience: Coscientiam dilatatam Coscientiam infirmatam Coscientiam cauteriatam The first is a too loose conscience, which is as a net with to large holes, which does not filter small things. The second is the too scrupulous by considering as sin things that are not, with the risk of perplexity and even desperation. The last one focus on small details and does not care important things, like the Pharisees did, and it is compared to the spider’s net, which imprison only a fly but not major things. Final direct appeal, first person plural: «Istas cosciencias debemus rectificare, examinare, et purgare antquam veniamus ad iuditium, ubi nos accusabunt» (5K). Definition of the coscientia, with a list of titles that the good conscience deserves and its comparison with the mirror. Third part It focuses on the retribution and, after the description of Matthew 25, it underlines (moraliter) the benefit to contemplate hell in order to avoid it. The description of Hell is taken from Hugh of Saint Victor and it serves to introduce a series of clarification on the nature of hell and of its punishments (its fire). It clarifies that the souls can momentarily exit Purgatory and Hell only for a divine command, while the saved soul are free to move but do not do so unless this is a divine wish. Discussing about the suffrage for the souls, it is discussed the vision of Brandanus, who saw Judas resting from the torments on Sunday. The sermon clarify that this would not be due to suffrage, which cannot have effects on damned people, but out of a decision of God, who might decide to mitigate in some form the punishments, perhaps to repay something good done during the life («forte propter aliqua bona facta in vita»; 5S).

Introduction As Aristotle says, wonder is the beginning of philosophy («Quia homines propter admirari inceperunt philosophari»; 5T), the same happens to the Jews during the exodus in front of the manna and to the citizens of Jerusalem at the arrival of Jesus (cfr. thema). Which is the most astonishing visible thing done by God? Three possible answers: creation; mercy towards sinners, which let them live and repent in this world; incarnation. The latter is clearly the answer chosen by the sermon and it is developed by quoting and commenting upon the first verses of Dante’s prayer to the Virgin Mary (Commedia, Paradiso, 33,1-9 – in Latin) [Dante is not mentioned but presented as «quidam sapiens» and «poeta» - poets]. The admired contemplation of the prodigy of the incarnation must move to love God so to reply to the question of the thema with the profession of faith. Division [Its introduction concerns only the second of the three parts] First part In the entrance to Jerusalem, Jesus is revealed as saviour of the humanity (connection with the singing of the Hosanna). Direct prayer directed towards Jesus, who is acknowledged as: «potens es ad liberandum promptus es ad adiuvandum clemens es ad indulgendum» (6A). 1.1. Doctrine of the redemption («solus Iesus»), according to Anselm (Cur deus homo). It is introduced the story of Codrus, king of Athens, which is interpreted as an allegory of Christ’s voluntary incarnation and sacrifice for the salvation of the militant Church. [All the section depends on Robert Holcot]  1.2. The affirmation that Christ was ready to help the humanity prompts the explanation of why the incarnation did not occur earlier. 1.3. Christ’s mercy asks to discuss whether God wants to save everybody and what does it mean exactly. The sermon relies on Nicholas of Lyra triple explanation of 1 Timothy 2.3 and argues for a balance between mercy and justice. This leads to the quaestio whether the damned are more then the saved. The reply is built again on Augustine and Anselm - with the addition of Franciscan theologians, namely François de Meyronnes and Bonaventure. Interesting the remark on the salvation of non-Christian, which is imagined through the grace  of a sudden and complete repentance at the moment of their death  («Volunt etiam multi doctores quod deus multis gentilibus virtutes excellentibus hanc faciat gratiam ut unum gemitum emittant et malorum actuum recognitionem et quod sic eorum extremam penitentiam acceptet»; 6F). Yet, it remains that the damned are more than the saved. Second part The expulsion of the merchants and money changers from the temple, highlight that opposite things cannot coexist. The scene is symbol of the expulsion of the «nogotiatores de ecclesia». The discourse turns to the actual merchants and their sins, which open with a quite radical opening sentence («Mercator nunquam potet placere deo»), since they are usually fraudulent in in their work, particularly in three ways: «Species diversas comiscendo Pondera et mensura variando. Defectus et rerum fracturas celando» (6H). The sermon presents a series of situations and frauds common at the marketplace (including also frauds committed by buyers). Noteworthy: a positive reference to alchemy; description of adulterations of wine, with terminology given in German [macaronic / vernacular]; Beda’s description of a vision of saint Fursey, who sees three symbolic fires that represents the inextinguishable corruption prompted by merchants to all the world: falsity, greed, impiety. [Use of a quite old source to discuss about economic ethics - yet it is readapted to target the merchants]. Third part Jesus teaches to separate oneself from the evil people, this must be done – on a moral level – through three transitions: «De rebellione ad reconciliationem De dissolutione ad religionem De peregrinatione ad quietationem» (6N). The first is the transition from sin to grace through penance, since Christ welcomes in his kingdom those who come back. Second, the entrance in the religious life, which is reserved to the most promising (image of the plants that are put in the viridarium so that they can produce more fruit) – the sermon discusses the simile between religious life and the vineyard, yet underlining that the transition must be complete, i.e. the roots must be planted there and not left in the world. It follows a brief quaestio on the superiority of the religious life on the secular life (again a reference to Anselm, to point out that the difference is between giving a fruit or giving the entire tree). The third transition is from this world to heaven, answering why God does not call people there while they are still completely innocent, i.e. as kids. The end of the sermon emphasise that God is ready to kindle the fire of charity and penance, as said by Revelation 3.15 and shown by Peter’s conversion.

Introduction As poison is worse than a sword and a false friend worse than a false coin, so it was the falsity and simulation of the Pharisees who asked Jesus for a sign. This leads to two brief quaestiones: whether and how it is licit to praise other people; why the Pharisees sinned mortally by calling Jesus "master" – although he was it. The latter include a discussion on how action and intention need to be joined, since both need to follow the law of God. Division - First part Main theme is ingratitude, first presented by commenting the Gospel episode (postillatio) and then moraliter by considering the Christians who – having received more benefits than the Jews – must thank God (reference to moral teaching of Seneca and, on a spiritual level, in particular to the special gift of the eucharist). Three possible mistakes: “De huius modi beneficiis et donis acceptis: Quidam de deo non cogitant. Quidam deum de beneficiis non honorant. Quidam dei beneficia exasperant” (6V). 1.1. To forget the benefits that God gave connectes with the sensuality of the flesh (voluptas carni) – reference to Plato and the opposition between soul and body. 1.2. Ungrateful people who do not give thanks to God are like a pork, which eats acorns without looking at the tree, i.e. without raising its eyes. An exemplum from the Vitas patrum: in a vision an old monk sees part of his fellow monks eating white bread and honey, while the others eating shit (stercus). The first are those who «in timore et gratiarum actione sedent at mensam», while the other are those who «murmurant, detrahunt et male locuntur in mensa, nec gratias dicunt» (6X). 1.3. Ungrateful is also to ask continuously God for more, without realizing that in the Passion everything has already been given to us. Seneca’s exemplum (De beneficiis) of the condemnation of a soldier ungrateful with the one who saved him from shipwreck. Allegorical application to the Christians, saved from death (the shipwrek), welcomed at home (the church), nourished with the eucharist: they promise a lot and then maintain very little («multa promittimus et pauca solvimus»; 6Y [note the use of the first person plural]), so Christ – the saviour - will expose our fault in front of God the father, who will impress the marks (stigmata) of eternal damnation on them. Second part  Interpretation of the parable of the return of the unclean spirit (parable): in the allegory (allegorice), the devil has left the gentile, who welcomed Christ with faith, and now inhabits the Jews («ideo recendente dyabolo a gentilibus ad iudeos est reversus, in quibus nunc per infidelitatem et obstinationem dicitur inhabitare»; 6Z). On a moral level (moraliter), the parable concerns the recidivist who returns to sin and the danger of his/her condition, since «per talem recidivationem sit: Homo debilior ad resurgendum. Dyabolus fortior ad invadendum. Deus difficilior ad indulgendum». 2.1. By repeating a sin, a person gets less sensible to its relevance and more tied to it do to the habit. Image of the fish or bird in the net. 2.2. Moral interpretation of the parable. The devil is expelled by penance, yet it might come back – it has no power but it can knock at the door of the heart both using fantasies in the memory («movendo fantasmata malorum in memoria reservata incendendo per desiderium amoris»; 6Z) or using the seven vices (seven capital sins). A quaestio about how can be interpret the return of previous sins, if they were forgiven. Indeed, it is the new sin of ungratefulness for their forgiveness that is added to the new sins. Hence, one has to confess it without repeating the confession of all the previous sins (unclear reference: «ut dicit Lodovicus in summa sua») [note the pastoral outcome of this interpretation]. 2.3. God is less ready to forgive those who repeatedly despised his mercy. Discussion whether the repetition of a sin makes it worst, with a detailed reference to the position of Bonaventure, who depicted four stages of sin: interior consent; action; habit; final absence of repentance. The last stage is final and cannot be forgiven, while the other three are connected with the three episodes of resurrections in the Gospel, which symbolically happen in three different places: at home, on the door of the city, in the tomb. Third part Jesus praises the grace given to those who perform good deeds. Explanation of the scene of the Gospel, when the Virgin Mary and the relatives of Jesus call him outside. It was an insidious request, since he would abandon his pastoral engagement showing human feelings. On a moral level, it teaches that one must choose by considering the utility and dignity of things, and this is true also at a spiritual level. «Ideo quilibet debet ea [spiritualia] preeligere et preponere et hoc quo ad tria, scilicet: Temporis prioritatem. Intentionis principalitatem. Ordinis dignitatem» (7E).  3.1. One must choose virtue while s/he is young, without waiting the old age – simile  of the wax, flexible only when is hot. And exemplum of the miller who had a donkey, which he did not force when it was young, and that later on refused to work and kicked the miller, killing him. The donkey symbolizes the body: if it is not dominated when one is young, it would condemn him/her to the eternal death. 3.2. Centrality of the intention - and quaestio on how to interpret the command: «Omnia in gloriam dei facite» (1 Corinthians 10 ). The solution seems to be not that each act needs to be directly connected to the glory of God, but that it becomes an habit, as the direct exhortation sates: «Ad hoc enim debemus tendere et hoc desiderare, quod ad talem statum perveniamus quod omnes actiones nostras et affectiones principlai intentione ad deum referamus» (6I). 3.3. The necessity to put spiritual before worldly things is exemplified by saint Luis of Toulouse, quoting John XXII’s the bull of canonization («unde in bulla eius translatione scribit Iohnnis Papa XXII: Ludovicus ut sol refulgens in virtute ...»; 6K).

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]

"De certitudione salutis quam unusquisque peccator penitens habere potest" - which type of certainty a sinner who repents can have. It is structured as a quaestio to solve a possible dubt

Introduction Craftsmanship (ars) fixes the defects of nature (candle, stairway, ship...). There are three periods in history: ante legem, sub legem, tempus gratie. The law is like a craftsmanship (ars) that corrects the defects of [postlapsarian] nature and a figure of grace. References to the thema: Christ comes in the latest phase of history and the ship connects first with the Virgin Mary (allegory) and then with penance (moral interpretation): “vel navis designat penitentiam que nos de periculis mundi in sero huius temporis potest deducere ad portum salutis” (3K). - Two quaestiones (quaestio), connected with the two interpretations. Access to divine mercy. Christ is the source, yet the Virgin Mary is “quasi singularem imperatircem”. On the cross, Christ entrusted John to his mother, she is the only one who kept the faith, so to her he entrusted the Church (i.e. the ship): “ideo nunc habeas curam de ea cum filio quem tibi committo, ut navis ecclesie tua misericordia gubernetur” (3L). The divine mercy is received in the Church, through the Virgin. Is penance in extremis salvific? Penance needs to be true, that in extremis is risky since free will and deliberate conscience can be absent: “debet esse voluntaria et propter deum”, while there is the risk that it is motivated only by fear of eternal pain (“propter timorem pene”). It is also difficult to change nature (as an Ethiopian or a leopard do not change colour...). Yet, true penance is always salvific, also at the last moment (exemplum of Manasseh, 2 Chronicles 33). During this life, nobody should despair – but for this reason, no one has to postpone repentance. - Divisio  - First part  Necessity to watch (symbolized by the disciples working during the night on the boat) to protect oneself from the persecutor, i.e. the devil. Four vigils during the night symbolize different types of good works connected with different symbolic birds: first, the works of contrition and penance - brief discussion on confession, with the exemplum of the peacock; second, works of sanctification (comparison with the sparrow); third, works of compassion and mercy (associated with the crane); works of devotion (Ego dormio et cor meum vigilat; Ct 5), is the contemplation, exemplified by the nightingale (philomena). - Second part Importance of the presence of Christ, pilot (gubernator) of ship that has to cross the dangerous sea of this world. In the Gospel, he invites to trust him: Confidite, ego sum, nolite timere”. Three types of people need to trust him. incipientes quos informat ne pereant proficientes quis confortat ut compleant perfecti quos conservat ut permaneant [3S] 2.1. The beginners are those who begins the penance by putting the boat on the sea. Yet, as soon as one wants to make penitence, he is assaulted by pirates, symbol of pleasure (“obviat pyrata infernalis vento voluptatis”): depending on his character, they cause bad thoughts, stop him, capture him (3S). Long exemplum of Ulysses and Circe, referring to Boethius. In the moral interpretation, the transformation in beasts is connected with social sins, while Ulysses symbolizes the person who wins through the power of reason and by smelling the flower given to him by the queen of Troy - i.e. Christ which is given to a person by the Virgin Mary - and begins to do penance (3T). 2.2. Those half way are in the middle of the ocean and can be affected by sloth, lose the initial energy and relax too much, thinking that is natural to eat, drink, sleep, and make themselves comfortable – i.e. a relaxation in the ascetic effort. Sloth and laziness are the wind against, which is sent by the devil. Reference to the fable of the sirens mentioned by poets (“de quo in fabulis poetarum recitatur..”; 3V]), first in general, and then in connection with Ulysses “ut recitat Alexander in cincillario poesis” (?). Interpretation: syrens (the devil) want to move someone away from the commitment to navigation; Ulysses closing the ears of his fellows means to control the five senses; the mast of the ship is the Cross (3X). 2.3. The perfect people must be careful, since the perils increase getting close to the port, particularly the storms. Particularly dangerous is the spiritual pride and the poison of vainglory as well as to trust in oneself and in its merits (merit), for instance by recalling the good works done, while instead one has to trust only in Christ. The nautical imagery is prolonged with the story of the sea monster that becomes like a island, on which the sailors land, tying their ship to it and when they kindle a fire to cook, the monster awakes and sinks dragging them with itself. The monster symbolizes the world, due to its instability (instabilitas) and its being covered in mud by sins; the perfecti sometime stop to worry about the world, trust to much in themselves, and are suddenly overwhelmed by it (3Y). - Third part Miracles of Christ and his curative nature (he is compared with plants such as the pomegranate and with gems). In the Gospel, the people is cured by touching his garment. He has a triple garment (symbolism of clothes): 3.1. Purplish (purpurea), symbolo of the blood of his Passion - several biblical references – which can be touched by means of meditation. 3.2. Golden, i.e. the splendour of his virtues, which can be touched through imitation (imitatio). 3.3. The third garment of Christ was the womb of the Virgin Mary, which is ‘multicolour’: “istud vestimentum est stragulatum, vulgariter: gestryffelt” [note the vernacular expression]. Biblical reference: “Stragulatam vestem fecit sibi; bissus et purpura indumentum eius” (Proverbs 31:22). This leads to a Marian ending of the sermon, where each colour of the womb is connected with a virtue: plauenus = patience (which needs to be lined with joy: “istud vestimentum nihil valet nisi infuteratum, illa fuderatura est letitia ut leta sit patientia”; 3Z); candid = virginity; purplish = love (caritas)