holde that a stok or a stoon graued is a fuller and a perfiter ymage of Crist than is a Cristen man. Certis, (as it is ful open bi what is now seid for answere to the iije. argument,) litil wist he what longith to a thing, that he be a perfit ymage of an other thing.
xiij. CHAPITER.
THE iiije. argument leeneth here to, that bi cause God is lijk weel in his substaunce and being euery where, ther fore God schulde be lijk redi forto ȝeue his gracis to askers and sechers euerywhere; and that also therfore no place in erthe is holier than an other place, and noon ymage of a thing is holier than an other ymage of the same thing. But certis al this is vntrewe and to be denyed. And cause whi God wole ȝeue hise gracis rather in oon place to sechers aftir hise gracis than in an other place, is this: God chesith therto, that is to seie, forto ȝeue hise gracis oon place bifore an other place, as it is bifore proued in the viije. chapiter of this present ije. partie. And if this be trewe, certis therof folewith that bi cause God chesith oon place bifore an other forto therinne wirche holi deedis of myraclis and of gracis more than in an othir [a othir, MS.] place, therfore the oon place is holier than the other place is. [is is interlineated by a later(?) hand.] And if this be trewe, certis so bi lijk skile, bicause that God chesith oon ymage bifore an other forto wirche bi it or bifore it miraclis and gracis more than bi an other ymage or more than bifore another ymage, therfore it is riȝtli to be seid that oon ymage of Marie is holier than an other ymage of Marie is, and oon ymage of a crucifix is holier than an other ymage of
