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).

The introduction underlines the spiritual pride of the Greeks. In the first part, discussing of the primacy of the Roman church (and of its orthodoxy), there is also an ample account of the Council of Florence, reporting also its documents (f. p8v-q1r).. The second part presents the history of the divisiones of the Greeks (and their heresis) by finishing the description provided by the previous two sermons. It deals also with the crusade of 1204 and with the recent events, i.e. the fall of Constantinople and the domain of the Turks. Detailed account of the profanation of Constantinople, which is framed as a just divine punishment. Final address: "O greci vani, o superbi, o elati, o maledicentes sedi sancte et obstinati, nonne ultio digna dei venit super vos ut qui obedire renuistis vicario dei iam obediatis spurce genti, intelligite itaque quod initium omnis peccati est superbia ..." (f. q4r). It follows the identification of Constantinople with the fall of Babylon in Revelation 18 and the hope that the surviving Greeks will finally see which is thr true faith.