This time justice complains for the behaviour along Lent of the judge (i.e. Jesus), who did not condem the sinner. Hence, she refuses his sentence and appeals to God the father [check]. The debate involves now not only justice and mercy but also peace and truth (i.e. the four 'sisters' mentioned in Psalm 84, quoted at the beginning of the sermon - still, it does not introduce the reconciliation among them) In front of the tribunal of Jesus, justice complains by saying that she is the foundation of any law and order and without her all cities and kingdoms would be destroied by crimes; however, the sinner was never given to her during the Lent and the judge let always mercy prevails. Therefore, if also on that day Jesus does not listen to her, she will appeal to God the father and refuse to comply with Jesus’ orders. Supported by the intervention of truth, justice seems to win the day and the judge ready to condemn the man, yet the prompt intervention of mercy and peace once again overturns the judgement, that is: peace suggests that the judge (i.e. Jesus) could pay instead of the sinner by appearing as culprit in front of a different tribunal, that chaired by Justice. Jesus turns to God the Father and declares his readiness to redeem in this way the sinner, who is therefore freed from his sins.

Introduction The cry of prayer (clamor orationis) is an excellent messenger (optimus nuncius) to the ears of God (reference to Psalms 17). Divisio Four things make the human being cry out [for help]: 1) Water, i.e. the “spiritual storm”: the sea of present miseries, where the soul of human beings is endangered by the storm of temptations and torments, to the point of being submerged by sin. This spiritual sea in which the sinful soul drowns is undoubtedly more dangerous than the material sea in which the body drowns, and therefore we must ask God for help through prayer so that they are not submerged. 2) Fire, i.e. the “eternal fire”: Ad te Domine clamabo quia ignis comedit speciosa deserti et flamma succendit omnia ligna regionis (quote: Joel 1:19): the fire (ignis), i.e. the hellfire, burns the speciosa deserti, i.e. the good thing of this world (nobilitas, potentia, gloria, iuventus, pulcritudo et huiusmodi), and the flame ignites omnia ligna regionis, i.e. all the other sinners; therefore, the prayer (clamor orationis) is necessary to invoke the Lord’s help and to extinguish, with our tears, the fire of hell and our guilt. 3) Sword, i.e. the “sword of judgement”: the gladius (reference to Ezekiel 21) is to be interpreted as the sententia damnationis, which is so sharp that it wounds not only the body but also the soul, and so bright that it can be seen by all; this sword must be feared at all times and against it one must invoke divine help by praying. 4) Beast, i.e. the “beast of hell, the devil”: if ferocious beasts frighten us, and therefore we invoke the Lord's help (reference to Psalms 56), all the more reason that prayer (clamor orationis) is necessary against the devil, for he is even stronger than a lion (tanquam leo rugiens circumit querens quem devoret ; cf. 1 Peter 5]).