Introduction It underlines that the current plague is a divine punishment for sins that the preacher wants to expose, so that the people correct themselves: «In presenti sermone volo vobis ostendere et declarare aliqua gravia peccata propter que deus est iratus conta nos. Ideo mittit ista tribulationes pestilentiarum mortalitatum per mundum. Ut ergo ista peccata corrigantur et cesset ista plaga volo nunc ista peccata declarare” (f. p1v).  A taxonomy of sin: against the neighbour are iniquitates; against the body (debauchery, lust, sloth) are peccata (“i.e. pecorum acta secundum ethymologiam [...] acta pecurum”); against the soul are delicta, since they poison and kill the soul, when one does not take care of the soul, which is therefore derelicta; against God (swearing, denying, blasphemy) are scelera. The last typology will be the topic of the sermon. - Sermon structured on Ezekiel 8 (which is not the thema): long account of this vision and moral interpretation of four sins (scelera). - 1) “Hec civitas est christianitas”. The city is founded by Christ, one enters it through the baptism (notation to expand on this: (“Dic modum baptizandi”). The idol in the vision (idolum zeli) symbolizes those who turn to the devil by means of necromancers (divini) when they are in trouble for different reasons: “in nostris necessitatibus recurrimus ad diabolum vel per sanitate habenda, vel per reperdita ad inveniendum, vel per filiis habendis, vel si estis maleficiati statim vaditis ad idolum, scilicet divinum in quo est diabolus...” (f. p2r). Attack against the divini who are traitors who subtract the people from their king, Christ, and bring them to the devil. It recalls that in the Leviticus the pain for necromancers is the lapidation, since the whole people need to get rid of this type of sin. When in a city or state (“in una villa vel patria”) a divinus is welcomed, God sends great tribulations, floods, death (biblical references: the deluge, Saul and the witch of Endor). Political reading: the idol is connect with the divisions in the city and the sin of those who have a political office: “Vel si sit divisio propter regimem. Dic quomodo illud idolum significat domum consilii” (f. p2v). The idolum zeli provokes envy and emulation “in hac villa”. “Omnes laborant ut habeant regimen. Ex quo sequuntur multa mala, invidie, destructiones communitatis, et rancores”. In particular: perjury (when one betrays the oaths pronounced taking the office); thefts (one spends a lot of money to obtain an office, so he wants to recover them – or even worse, he uses for himself the common wealth); damage to the community (compared to a ship). Hence, in public assemblies one must take care of the common good, not of relatives or friends. - 2) The bestial images to which incense is offered symbolize the game of dice (“significat ludum taxillorum; quid sunt taxilli quam imagines bestiarum depicte quibus maiores et seniores dant incensum?”). Complain that once only rogue people played with them, while now also respectable people. The incense is the blasphemy “ex quo peccato veniunt multa mala et plaga mortalitatum”. Exhortation to eliminate this practice, since it is convenient: yes, one loses the gain of a type of taxation, yet it saves his/her soul and his goods from storms (tempestates), “ideo providetis etc”. - 3) Women that cry in front of the idol of Adonis (glossed as the god of love: “secundum poetas deus amoris”; f. p2r) symbolize the mothers who cry and say “multa parola et stulta contra deum” when a young son or daughter dies (the reference seems to death of children), when instead they should rejoice, since God took them while they are still innocent as one would rejoice if a king or a queen had welcomed them at their court. In this way, these women show their lack of hope. Instead, they should cry for their adult sons and daughters, who are headed to Hell due to their sins. - 4) Those who turns their back to the temple and worship towards east symbolize those who work on Sunday and on the feasts, or who spend them in a brothel or inn (“in lupanari vel in taberna”). Since in this way one subtracts the time due to God, the plague subtracts time from him/her: “ista ratione veniunt mortalitates quia ille qui debebat vivere 40 vel 70 annis moritur cras” (f. p3r).