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
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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 While God prefers to use mercy rather than punishment with human beings, human beings often become angry for trivial reasons.
Divisio (see above) 1) First part: physiology of wrath: ira est accensio sanguinis circa cor ex vaporatione collere, vel felis (quote from John of Damascus). Three types of wrath: 1. “Natural” wrath (i.e. wrath due to personal temperament; not a sin, because it is like other natural defects such as hunger, thirst, sleep); 2. Wrath in judgment (i.e. «zeal for justice», not a sin); 3. «Ira… fundata ne l’appetitto sensitivo»; not a sin if regulated by reason and good judgment (exemplum: Jesus get angry with the merchants and the money changers in the Temple; «getting angry for truth and justice is an act of magnificence», reference to Aristotle); a mortal sin if not regulated by reason. 2) Second part: six causes of wrath (reference to Seneca's De ira): 1. Human nature (i.e. personal temperament; the disposition to anger depends on the amount of bile in the body); 2. Wine (because it slightly warms the blood; legend of Noah who waters the vine with the blood of a lion, a pig and a monkey; 3. Excessive delicacy in education (like «mules and horses: when they have been in the stable for two or three months, fed with fodder and spelt, they kick at their owner, bite and don’t let themselves be tamed»); 4. Desire for power (exemplum from Valerius Maximus); 5. Excessive commitments; 6. Infirmity. 3) Third part: wrath causes three serious harms to human beings: 1. Deprivation of reason and good judgment («The law sees the wrathful, but the wrathful doesn’t see the law» = Lex videt iratum, iratus legem non videt, quote from Publilius Syrus [not mentioned]; Ira impedit animum ne possit cernere verum, quote from Cato?); exemplum: Theodosius and Ambrose (Saint) in Milan; 2. Hatred of self, others and God; 3. Desperation and shorter life.
Conclusion Mention of the death of Hercules who, desperate and enraged due to his illness, threw himself into the fire (reference to Jerome’s Chronicon). Exhortation to avoid wrath, because beati mites, quia ipsi possidebunt terram… beati pacifici, quoniam filii Dei vocabantur (quote from Matthew 5, 4; 5, 9).