Introduction Ferrer builds a link with the topics of the previous Sunday: that on fasting, on prayer: “intentio est universalis ecclesie fideles homines ad orationem provocare”. Since each person lives a perennial conflict between flesh and spirit, the Church knows about this controversy and that the soul is right, so it first aims to restrain flesh with fasting and then to exalt the soul with prayer. While in the first Sunday the example of Jesus provoked to fasting, that of the woman of Canaan provokes now to prayer. Division The three key point are linked with the thema yet Ferrer immediately overturn that option (as if it were too intellectual...) and just follow the narrative of the pericope: “Sed de his intricationibus non curo! Sed ego volo ista tria trahere ex evangelio et non ex themate” (f. s1r). First part The sermon expands on the biblical narrative, with interesting development of the woman’s invocation (almost a model of prayer). Two analytical points (one theoretical, the other moral) 1) Why Jesus was called son of David? David expelled the devils from Saul by playing the chitara, not for the power of music but since it was figura of the cross of Christ, made with dried wood (reference to previous sermon 3/6/16: “ut pridie dixi in primo sermone cuius thema: Ecce sanus factus etc’) – symbolism developed: “Et ista cithara significant crucem et funicular significant membra Christi que fuerunt attracta in cruce et nervi cum clavis. Et clavelle ille significant clavos…” (f. s1r). The cithara produce high notes, so Christ on the cross did – reference to Jesus’ seven last words and their meaning.  2) A moral teaching: the woman’s daughter was tormented in several ways by demons, who are connected with the seven capital sins [once again]. Detailed exhortation not to recur to divination (sortilegos), with specific references to those who had lost something and to women who want to have kids. Second part   Jesus refused three times, yet the woman insisted. Also this time, the sermon details two points, one theoretical and the other moral. 1) Christ redeemed everybody with his Passion, yet not each one is saved since s/he did not want to do fasting: “quia nolunt ieiunare” [note the insistence on it, and also the exaggeration]. This is explained with a detailed simile of a rich man who went to among Saracens to redeem Christians slaves (“redimendum christianos captivos omnes qui essent penes sarracenorum in Barbaria cum magnis pencuniis”); if some of them did not want to leave after being set free, it is not his fault. In the same way the Passion “solvendo in ara crucis” frees everybody and invites all to embark on the ship that symbolize the Church (“nunciatur dicendo: ponatis vos in navigio ecclesie”). Yet, on this salvific ship the Jews did not want to embark as well as Tartars and Saracens who believe in the heaven promised by Muhammad: “Nam venerunt nuncii domini et dixerunt iudeis: venite ad navem domini. Qui dixerunt: nolumus. Similiter dicatur de tartaris et saracenis, qui dicunt quod noster propheta promittit nobis in alio mundo rivum melis et lactis” (f. s2r). 2) The moral teaching concerns learning to pray in the morning and in the evening. This is presented by means of an exemplum of a Lombard man (“Quidam lombardus...”) who decided to go to Jerusalem: during the pilgrimage, he prays everyday to ask that his journey goes well; yet, once he is almost back home, he forgets to pray and his house burn down with his wife and son inside it. Third part Why did Jesus make the woman wait and did not listen to her immediately? Two points: 1) Waiting makes the woman grow and elevate so that she obtains more at the end, so the behavior of Jesus was ruled by love. Explained with the exemplum (labeled as parable) of a soldier (miles) who asks his king for an apple: the king gives him first a castle, then a horse, then a robe, and only at the end an apple... 2) This was done to give an example of humility for us

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).

Introduction
As the woman of Canaan, by crying out much, moved many people to intercede, so shall we also cry out much by praying.
Divisio
Reasons to cry out [for help]: 1) To lay down that which hinders us: Qui preibant increpabant eum ut taceret (Luke 18), i.e. the “thoughts and fantasies that hinder the prayer”; the clamor orationis is hindered most by the remoteness of the one who cries out (elongatio clamantis), and the more human beings are immersed in vices, the more distant they are from God. Each of us must ask himself from what depths he addresses his prayer to the Lord (reference to Augustine) and, in any case, it’s better to cry out for help from the depths of sin in order to obtain salvation (exemplum: Jonah in the belly of the whale) than to cry out for help, uselessly, from the depths of hell. 2) To confund our enemies: one must cry out for help because of the rush and fear of temptation and because of the multitude of tempters, since non enim habes tot capillos in capite quanto anima inimicos; the clamor orationis puts enemies to flight (reference to Judges 7, where it’s told that Gideon and the people of Israel put the Midianites to flight by blowing trumpets (per tubas sonantes) and breaking jugs (per fractas lagenas); according to the interpretation proposed by the preacher, the breaking of the jugs symbolises the mortification of the body, while the blowing of the trumpets symbolises prayer: just as the trumpet receives the breath at one end and lets out the sound at the other, so the prayer receives its flatus in the world, but its sound is heard in heaven). 3) To move those who intercede: just as the woman of Canaan cried out so long that she had the apostles as intercessors, so our souls must cry out so long by preaching that angels, virgins, martyrs and apostles can intercede between us and God. 4) To obtain that which we need: we must cry out for help like a beggar asking for alms (references to Psalms 38 and 9), like a sick person asking for healing (reference to Psalms 29), like a blind asking for sight (reference to Luke 18), like a possessed person asking to be freed from the devil (reference to the woman of Canaan), like a tormented person asking for consolation (reference to Psalms 106) and like a dying man asking for escape [from the body] (reference to Daniel 13). Moreover, just as the serpent's tongue can hiss but can’t cry out, so the lingua venenate orationis non est clamor orantis sed sibulus serpentis apud Deum (“the tongue of a poisoned prayer is not the cry of a praying person, but the hissing of a serpent before God”).