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 The original sin passes from Adam and Eve to the whole humanity as it happens for the sons born in slavery. On that, the progenitors of the humanity were bad merchants (“mali mercatores fuerunt”). After the redemption, if the prince of this world has been expelled from it (cf. John 12), how does he continue his nefarious work and how does he attack the human beings? Lucifer sends “in odium Ihesu Christi et invidiam nostri” seven devils who are captains of a uncountable army of devils. They are symbols of the seven capital vices [presented in the SALIGIA order] and are worst (nequiores) of Lucifer not in their hatred but in their effects. Seven biblical demons, each connected with a vice: Leviathan for pride; Mammon for greed;  Asmodeus for lust;  Beelzebub for envy; Belphegor for gluttony; Baalberith for wrath; Astaroth for sloth.

Incipit  Qui videt in abscondito reddet tibi. Mt 6. Quoniam ut dixit apostolus: Omnes vos manifestare oportet ante tribunal Christi [2 Cor 5.10], ideo pro tribunali hodie hic sedet Iesus, unde (?) uno venit ex latere iusticia ad accusandum peccatores et ex altero venit misericordia ad defensandum; ut ergo accusationes istas evadere possumus, recurramus ad fontem gratie etc. Qui videt in abscondito reddet tibi etc. ubi supra. Hodie ante tribunal Christi cum suis fustibus et latronibus currit Iusticia adducens peccatorem vinctum et clamat per Ioel prophete: Canite tubam in Syon et congregate populum et adunate senes et parvulos, quia miserum peccatorem accusare volo”, et vertens se ait: “O serenissime Iudex..." In front of Christ, justice accuses a sinner and asks for his condemnation, while the intervention of mercy convince the judge to postpone the verdict, saying that she will teach the sinner to change life. Focus of the sermon is on the need to conversion, without any further delay.  Justice accuses the sinner of two main sins: inordinate love of himself («ex amore suo inordinato»); and ambitious inflated soul, i.e. presumption («ex ambitiosa anima elata»). Justice points out that these were the same sins of Lucifer so the human being will deserve the same condemnation, which the judge has to sentence without waiting. The gravity of the two sins is presented through a series of quotations from patristic and theological authors, who are presented as doctores (a term that acquire a legal connotation in this context). The sinner in tears pleads for mercy in front of Christ, and in his support steps up Mercy, who first points out that the case of Lucifer and the man are different, since the first was fully aware of what he did – so cannot convert – while the man did it out of ignorance («ex ignorantia»), and his tears shows it. Misericordia asks the judge to have mercy and to allow her to teach and correct the sinner («Ideo, o benigne iudex, aspice peccatorem iam plorantem, concede eum misericordiam et eum per doctrinam ewangelii se reconoscere faciam et crastina die de accusatis iustum reddam»). Christ as judge allows it, and Mercy takes the sinner on her side, where she exhorts them [note the passage to the plural] for conversion, insisting on two topics: to convert by means of contrition and by escaping the behaviour of the hypocrites [link with the Gospel of the day]; to convert by means of the maceration of the body, i.e. by means of fasting. It follows an exhortation marked by the repetition of the sentence «O peccatores convertimini…», where the two topics are explored on the basis of a series of auctoritates, which serves to comment some point of the Gospel of the day.

Introduction The feverish woman (i.e. Simon’s mother-in-law, cf. Luke 4, 38-39) = the soul of Adam sick with the fever of sin.
Divisio (see above) 1) First part: four reasons: 1. «Praise»: one is worthy of praise if, despite being able to do evil, he doesn’t do it; 2. «Honor»: it's more honorable to succeed through one's own virtue rather than that of others; consequently, it’s more honorable to obtain heaven by one's own merits rather than by divine grace. 3. «Conservation grace»: sin allows human beings to become humble (exemplum taken from Paul 2 Cor 12, 7); 4. «Improvement»: error strengthens human beings and makes them better (exempla: St. Peter and Mary Magdalene). 2) Second part: four reasons: 1. «Perfection»: the free will of human beings is consistent with the perfection of the world; 2. «Mediation»: since angels only do good and Satan and his followers only do evil, an intermediate creature free to do good and evil was needed; 3. «Decoration»: the freedom of human beings is a beautiful thing (reference to “Ricardo [secundo Sententiarum]: perhaps Richard of Knapwell?); 4. «Exaltation»: the human being is exalted more for having sinned and then repented. 3) Third part: four reasons: 1. About the divine power: with the existence of sin God wanted to demonstrate that he has the power not only to create, but also to save human beings. 2. About the divine wisdom: divine wisdom manifests itself in the ability to derive good from evil; the usefulness of sin is in the good that comes from it (exempla: the creation of human being resulting from the sin of Lucifer; incarnation of Christ resulting from Adam's sin [“O certe necessarium Ade peccatum, quod Christi morte deletum est! O felix culpa que talem ac tantum meruit habere Redemptorem!”, quote from the Exsultet]); 3. About the divine goodness: without sin we couldn’t know God's goodness towards human beings; 4. About the divine justice: without sin God couldn’t show his justice.

Introduction
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Divisio (see above) 1) First part: pride manifested itself among human beings for the first time in Adam; it is a so cruel sin that it misled even «the first angel in heaven» (i.e. Lucifer). Criticism of the «diabolical pomp» displayed by human beings in churches (direct indication to the preacher: «At this point, scold men and women for dressing lavishly»). Pride considers neither person nor time (even Jesus was tempted to pride by the devil [reference to Matthew 4, 9], and «more pride is found in prelates than in all others»). 2) Second part: greed is a «disordered appetite to have». Radix omnium malorum est cupiditas (quote from 1Timothy 6, 10); due to greed, numerous crimes are committed (exemplum: Polydorus murdered by his uncle Polymestor [reference to Vergil, Aeneid 3, 49-68]). Caracciolo continues the quote from Revelation 16 (cf. Division). 3) Third part: the content of the third cup is poured on rivers and springs (reference to Revelation 16, 4), that is, «on voluptuousness and carnal pleasure». Lust causes blindness of mind, bad counsel, inconstancy, self-love and hatred of God, desire for earthly life and desperation for eternal life. Regarding the possibility of resisting this sin, even members of the clergy should not rely on their own abilities: in fact, «there is nothing better than avoiding the “troppo domistica conversazione di femine». 4) Fourth part: wrath is a «disordered appetite for revenge»; wrath is «like a fire that consumes and burns human beings» (reference to Revelation 16, 8-9). Three types of wrath (cf. T21/2 Monday after Oculi): 1. Wrath of passion (not a sin, because it depends on the individual nature; reference to Aristotle); 2. wrath of zeal (= desire to take revenge on a bad person; exemplum: Moses angry against the idolatrous people [from Exodus 32]); 3. wrath of vice (= desire to take revenge more out of hatred than reason). 5) Fifth part: sloth is «laziness of mind, the tedium of starting something and the fear of not being able to finish it»; the slothful have dark minds (reference to the darkness caused by the cup of the fifth angel in Revelation 16, 10). 6) Sixth part: gluttony is a «disordered appetite to drink and eat»; the cup of the sixth angel dries up “the great river Euphrates” (reference to Revelation 16, 12), which represents the «insatiability of gluttony». Exempla of gluttonuous: Adam (reference to Genesis 3-4), Noah (reference to Genesis 9, 22), Lot (not Noah, as reported in the text; reference to Genesis 19, 31-37), Esau (reference to Genesis 25, 31-34), Holofernes (reference to Book of Judith 13, 1-10), Herod (reference to Matthew 14, 10; Mark 6, 17-28), the «rich man» (reference to the parable of the rich man and Lazarus (beggar), from Luke 16, 19-22).  7) Seventh part: the content of the seventh cup is thrown into the air (reference to Revelation 16, 17), and this means that «the sin of envy is founded in the air and in bad will». Exempla of envious: Cain (reference to Genesis 4), Joseph (patriarch)’s brothers (reference to Genesis 37, 12-36), the priests and Jews who asked for the crucifixion of Christ.  
Conclusion  The capital vices are like seven chains that bind human beings to the devil, making them slaves of sin; to escape this condition of slavery, confession is necessary.

Introduction
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Divisio (see above) 1) First part: the saints, by praying, can intercede for our salvation and help us obtain grace from God (reference to Gregory the Great, Moralia in Iob 12). 2) Second part: the «fiery prayer» made by Christ in the Garden of Gethsemane was so effective that it enabled all human beings to obtain God's grace (reference to Thomas Aquinas). 3) Third part: Superbis resistit Deus, humilibus autem dat gratiam (quote from 1Peter 5, 5). Exempla of pride: Lucifer »; Eve. Exempla of humility: David; the centurion (Domine, non sum dignus ut intres sub tectum meum, quote from Matthew 8, 8 [miracle of the healing of the centurion’s servant]); the woman of Canaan (Nam et catelli edunt de micis que cadunt de mensa domini sui, quote from Matthew 15, 27 [miracle of the exorcism of the daughter of the woman of Canaan]); the Publican (reference to the parable of the Pharisee and the Publican [Luke 18, 9-14]). 4) Fourth part: shame drives away things contrary to virtue in two ways (reference to Thomas Aquinas): 1. out of shame human beings often keep away from vice; 2. shame of one's vices often induces human beings to confession. 5) Fifth part: persevering in prayer and charitable behaviour makes it possible to obtain grace; «“Dimandate e riceverete” (cioè la gratia), “battete e ve serà aperto”» (reference to Luke 11, 5-13).