Introduction All things created by God have an internal order; without it, peace and stability fail.
Divisio (see above) 1) First part: God totally destroyed some cities for two reasons: 1. Because the whole population was “stained with sin” (exemplum: Sodom and Gomorrah); difference between divine justice and human justice: God also punishes the multitude, while men punish only the individual; 2. For lack of final penance (exempla: destruction of Babylon; detruction of Nineveh;  destruction of Jerusalem); appeal to Italy to do penance to escape the fate of Constantinople (cf. General Notes). 2) Second part: sometimes God punishes cities and people like a father; three reasons: 1. Purification from sins (exemplum: destruction of Jerusalem by Nebuchadnezzar); 2. Elimination of ingratitude (exemplum: destruction of Jerusalem by Jehoash [reference to 2Chronicles 25, 5-24]); 3. Revelation of the true nature of things = the true good is the spiritual, not the temporal. 3) Third part: God defends some cities or people for three reasons: 1. Compassion for the suffering (exemplum: God’s compassion for the people of Samaria during the siege of Ben-Hadad [reference to 2Kings 6, 24]); 2. Compassion aroused by the prayers and devotion of good people (exempla: God’s compassion for Hezekiah during the siege of Sennacherib; God’s compassion for Judith); 3. Mercy for penitents (exemplum: God's mercy for Nineveh).

Introduction Interpretation of the thema: the templum is the «reasonable soul, into which Christ would like to enter»; the tres dies represent the three moments of «repentance, confession and satisfaction».

Divisio (see above) 1) First part: confession enlightens the soul in three ways: 1. By self-consideration (= confession makes the soul aware of its sins); 2. By humiliation (= during confession, «the penitent humiliates himself to the priest for the love of God»; reference to the miracle of healing of the man born blind [John 9]: just as the man born blind acquires his sight after washing in the pool of Siloam, so the sinner becomes aware of his mistake after confessing); 3. By examination of the confessor (= the confessor must instruct the penitent about sin and penance). 2) Second part: Qui abscondit peccata sua non dirigetur; qui autem confessus fuerit misericordiam consequetur (quote from Proverbs 28, 13). Exemplum taken from a chronicle relating to the time of Charlemagne («El se lege nele croniche che nel tempo di Karlo Magno […]») and concerning a sinful priest who, during mass, is unable to celebrate the Eucharist because he has not confessed. 3) Third part: being in mortal sin = being at war with God; to make peace with God it’s not necessary to sacrifice animals «as the ancient fathers did», but it’s sufficient to confess (Redemus vitulos labiorum nostrorum [quote from Hosea 14, 3]: vitulos labiorum nostrorum, i.e. the confession made with the mouth instead of the calves). The olive branch brought by the dove to Noah is a biblical representation of confession, i.e. of reconciliation with God and remission of sins; the dove is an image of the Church (reference to Song of Solomon 6, 8) and carries the olive branch in its mouth because the Christian faith requires to confess orally. 4) Fourth part: being in mortal sin = being in the hands and mouth of the devil, which is «wide at the entrance and narrow at the exit». Confession allows to escape the devil (the related exemplum seems to be taken from a popular anecdote). 5) Fifth part: sin weighs heavily on the soul (Quoniam iniquitates mee supergresse sunt caput meum et sicut onus grave gravate sunt super me, quote from Psalmi 37, 5); confession frees from the burden of sin. 6) Sixth part: confession allows to receive more grace. God increases grace many times (reference to Alexander of Hales). Exemplum: Hezekiah, to whose life God added 15 years (reference to Isaiah 38, 1-5).

Introduction
The woman of Canaan (cf. Matthew 15:21-28) allegorically represents the sinner: her sick daughter, in fact, is to be interpreted as the soul of the woman vexed by sin (for the theme of woman as the origin of sin, reference to Sirach 25).
Divisio
Ways to heal the spirit (based on the body healing techniques of the time): 1) By sweat: just as he who wants to perspire materially covers himself in bed and approaches the fire, so he who wants to expel the toxin of sin by the "sweat of contrition" must cover himself in his death-bed and approach the fire, i.e. remember the Judgement and the eternal damnation. Lacrima contritionis = sudor contritionis, by which the soul is healed. Exempla of people whose souls have been healed by the "sweat of contrition": king Hezekiah (reference to 2King 20); Mary Magdalene (reference to Luke 7). 2) By corporaliter minutio, i.e. the bloodletting: just as the bad blood corrupts the body, so the sin corrupts the soul; as in a bloodletting, the vein from which the “bad blood of sin” must be expelled is the mouth of penitent, i.e. during the confession. It must be noted that those who emittunt bonum sanguinem et malum abscondunt, i.e. justify themselves during confession, are not healed but rather make their condition worse; also those who delay the bloodletting/confession take several risks. 3) By fasting: just as he wo wants to to conquer a castle does so by starving it (because “a castle full of foodstuffs is harder to conquest”), so he who wants to heal his soul must fast, because “a soul full of sins is harder to heal” (references to Sirach 37). 4) By incision: just as a diseased limb is removed to prevent it from infecting healthy ones, so one must separate oneself from bad company to avoid being infected. 5) By burning: the word of God is like a fire capable of healing (references to Psalms, Jeremy, Book of Wisdom and Proverbs).