Introduction It connects vices with the theme of the section of idolatry via a moral interpretation of the beast of Apocalypse 13-14, on the basis of Alexander of Hales: adoring the beast with seven heads means to commit the seven capital sins both mentally and factually. There is in fact a triple form of idolatry, that of infidels (Jews and Muslims); that of heretics; that of bad Christians (i.e. sinners). Worshiped by God “Bestia itaque est diabolus, imago vero illius est peccatum. Septem autem capita eius sunt septem mortalia peccata, que tunc adoratur cum peccatur” (f. v3r).

The sermon presents the last four reasons that confirm the superiority of Christian faith (see sermons 40-41).   Particularly developed the ninth star, i.e the ratio ordinationis, which deals with the superiority of Christain faith over other sectae (i.e. heretics and Muslims) since it guides the believers towards God and salvation.   Also in this sermon (as in sermon 41), long insertion of saint/martyr's lives taken from Vincent of Beauvais.

Introduction  The introduction sets up the tone of the sermon by linking Muhammad with the Apocalyptic beasts on the basis of Nicholas of Lyra’s exegesis, while on the same time starting to develop the semantic field of the bestiality as connected with immoral, carnal, worldly behaviours. Interesting also the transition from the Greeks to Muslims, and the mention of Turks (i.e. the actual historical adversary). «Charissimi audivimus rebellionem grecorum contra fidem rectam Rhomane ecclesie et illius lachrymosam ruinam propter ipsius superbiam. Nunc restat declarandum non minus lugubrem turcorum exaltatam perfidiam, de qua ad litteram secundum Nicolaum de Lyra intelligitur illud thema: Vidi aliam bestiam, scilicet Mahumetum vitam voluptuosam et bestialem ducentem, nam fuit luxuriosus super omnes hiomines orientales, ascendentem de terra, quia per mercantias et rapinas de paupertate ascendit ad divitias, et habebat coruna duo similia agni, id est Christi. Hec cornua sunt prophetia et legis nove latio; finxit enim Mahumetus maledictus se esse prophetam et legis divine latorem [...] et loquebatur sicut draco, scilicet astute, mendacite et dolose. Nihilominus tamen omnipotens deus tanta mala fieri permittit ad utilitatem electorum suorum...» (f. q4r). First part After a short section on bestiality according to scriptura and ratio, the main part is the attack against Muhammad on the basis of history  (resgesta). Laskai outlines his sources at the beginning: Speculum historiale by Vincent of Beauvais, Jacobus de Voragine, Antoninus' Chronicon (f. q4v). It follows a detailed and tendentious presentation of the life of Muhammad, which hands with the accusation that he and his followers joined any kind of lust «hominibus libidinis et voluptatis frema omnia relaxavit [...] O brutalis vita [...] Cur o Mahumet te et tecum tot homines damnasti? [...] Cur istam vitam contra naturam non spernitis? Ideo quippe quia delectatione carnis excecati estis» (f. q5v). Second part The basis of any Muslim mistake is that they do not recognize the divinity of Christ but consider him only as a prophet. It follows a detailed rebuttal of this position demonstration also contrasting the miracles that Christ continues to perform in contrast with Muhammad (again, several references to Vincent of Beauvais. The sermon ends with a final emphatic address: «O igitur vos saraceni turpiter decepti. O turci dannabiliter erroribus involuti [...] Considerate...» (f. q7v).

Introduction The thema is interpreted as referred to Muhammad by following Nicholas of Lyra. Yet, on the historical reasons of the success of the Muslims it is said the historians have different opinions and then it is presented the summary provided by Tolomeo da Lucca OP in his Historia ecclesiastica, which underlines the responsibility of Heraclius (his pride and avidity) and his eccessive taxation, which was exploited by Muhammad to present himself "sub colore liberandi illas gentes" (f. q7v). First part In the polemical description of Muslims (and in particular, again on the life of Muhammad), the sermon draws on sources such as the Vincent of Beauvais's Historia scolastica and Riccoldo da Monte di Croce's Contra legem saracenorum (probably the main source). It briefly mentions also the letter of Pius II to Muhammed II, referring a story (fabula) about the angels Arotes e Marotes (f. r2v).  Second part It exalts the superiority of Christ and Christianity in comperison with Muhammad and Islam.