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 “Tempus istud quadragesimale et thema dant mihi motivum de quadam materia predicandi multi utili et necessaria persone que stat in peccato mortali et mala vita quo poterit exire peccatum per gratiam dei” (f. s6r). On the word surge and the story of Elijah, first a litteral interpretation and then “iuxta intellectum tropologicum vel moralem” (moral interpretation): land of Israel = the condition of sin. Ferrer explains the dynamic of retribution. The good works done in mortal sin have no merit but are useful, with an earthly reward and may contribute to return in the state of grace (“si continuaveris bonum opus retrahet te de peccato nec permittet te mori in mortali”). Yet, even after conversion, they will remain without eternal reward (this is true also for saints, such as Paul and Mary Magdalene, whose good works done before conversion were unremunerated). Key biblical text John 15: “quia sine me nihil potetis facerer”.  Sarepta = penance, which allow to raise from mortal sin: “Iuxta intellectum spiritualem modo videamus quomodo surget persona que diu dormit in peccato mortali”; list of biblical passages on surge/surgite. Division On rising from sin by tmeans divine grace, explained with the simile of getting out of bed in eight actions (see above). The sermon is structured around these eight actions. Main part 1) Opening the eyes = recognize sin, through grace - each one according to his/her state of life (exempla from religious life). Reference to David and Psalm 50 (Miserere). 2) Sitting up on the bed = contrition (with distinction from attrition). Example - giving voice to direct discourse - of a friar and a sentenced to death. True contrition: matter = pain of sins; form = awarness of having offended God. 3) Getting up, not naked but with a shirt = good resolution to amend, will to wear the new man (not yet effective, but it functions as a martyr's desire: it is already meritorious). The sermons dwells on the example of the loss of virginity and the impossibility of recovering it. 4) Go away from bed = abandon bad company (poet's quote: "Que nocitura tenes quamvis sint cara relique"; Distica Catonis?). Utmost clearly Christ: if a member is a scandal to you, cut it. It must be understood in a figurative sense (it recals the theme of the hand as an "organum organorum"), cut off dangerous relationships (servants, procurator, confessor, teachers...). 5) To spit abundantly (“spuit non solum materiam parvam sed grossam”) = confession  6)  Put on the shoes = forget past offenses and renounce to revenge: “Beatus qui potest dicere non habeo odium in corde”. 7) Put n the belt = repaying debts, fixing damages, and living soberly (“minuendo excessum et ornamenta vana”). 8) Wash hands (and face) = almsgiving. Sevral practical practical advice [already encountered in the Lenten sermon colletion]: a) divide the cash box in two ("in capsa"), so as not to mix badly acquired money with others - so that seeing them may arouse remorse and push one to return them; b) don't put the leftover food back in the pantry and don't give it to the dogs - it must be given to the poor.

Introduction
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Divisio (see above) 1) First part: the first misery into which human beings fall due to sin is the “servitude”: Qui facit peccatum, servus est peccati (quote from John 8, 34). Exemplum: the liberation of Peter (from Acts 12, 1-11; according to Caracciolo, «Peter in prison represents the sinner, the prison is the sensual desire, the two chains represent two natural defects, i.e. the difficulty in doing good and the ignorance [reference to Augustine], the guards represent worldly pleasures and promises»). 2) Second part: the second misery into which human beings fall due to sin is the “disfigurement” (or “stain”). Exemplum: sins of Salomon (from Book of Sirach 47, 22). Sin makes human beings similar to beasts, and «it’s worse to be compared to beasts than to be born a beast» (reference to John Chrysostom’s «homily of the Ascension»). 3) Third part: the third misery into which human beings fall due to sin is the “loss of temporal goods”: 1. Sin brings kingdoms and kings to ruin (exempla: Saul loses the kingdom of Israel [Samuel to Saul:«Because you have despised the precept of God, the Lord has despised you, and doesn’t want you to be king of Israel», quote from 1Samuel 15, 26]; David loses the obedience of the people of Israel [from 2Samuel 24]); 2. because of sin human beings sometimes lose their possessions (quotes from Luke 12, 20 and Psalmi 48, 11-12); 3. because of sin human beings sometimes lose their reputation («A good name is better than great riches», quote from Proverbs 24; exemplum: Mary Magdalene).
Conclusion Short exposition of the three types of sin: 1) “Original” sin: those who die with original sin cannot obtain eternal life (Nisi quis renatus fuerit ex aqua et spiritu santo non potest intrare in regnum Dei, quote from John 3, 5); 2) “Venial” sin: it doesn’t deprive the human beings of the love of God but can lead them to commit mortal sin; 3) “Mortal” sin: anyone who commits mortal sin and doesn’t confess is «in a state of perdition, damned in the hands of the devil, totally deprived of the goods of the faithful, deprived of the grace and hope of eternal life, worthy of death, enemy of God, expelled from heaven, intruder in the world without advantage».

Introduction
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Divisio (see above) 1) First part: the saints, by praying, can intercede for our salvation and help us obtain grace from God (reference to Gregory the Great, Moralia in Iob 12). 2) Second part: the «fiery prayer» made by Christ in the Garden of Gethsemane was so effective that it enabled all human beings to obtain God's grace (reference to Thomas Aquinas). 3) Third part: Superbis resistit Deus, humilibus autem dat gratiam (quote from 1Peter 5, 5). Exempla of pride: Lucifer »; Eve. Exempla of humility: David; the centurion (Domine, non sum dignus ut intres sub tectum meum, quote from Matthew 8, 8 [miracle of the healing of the centurion’s servant]); the woman of Canaan (Nam et catelli edunt de micis que cadunt de mensa domini sui, quote from Matthew 15, 27 [miracle of the exorcism of the daughter of the woman of Canaan]); the Publican (reference to the parable of the Pharisee and the Publican [Luke 18, 9-14]). 4) Fourth part: shame drives away things contrary to virtue in two ways (reference to Thomas Aquinas): 1. out of shame human beings often keep away from vice; 2. shame of one's vices often induces human beings to confession. 5) Fifth part: persevering in prayer and charitable behaviour makes it possible to obtain grace; «“Dimandate e riceverete” (cioè la gratia), “battete e ve serà aperto”» (reference to Luke 11, 5-13).