The tyme is come and now it is, whanne trewe worschipers schulen worschipe the Fadir in spirit and trouthe, et cætera; Crist meened therbi, that that [So the MS., and the repetition is perhaps not accidental: cf. p. 236. l. 13.] the ydolatrie of Samaritanys schulde ceese and be at an eende. Forwhi tho that thanne among the Sama|ritanys worschipiden God, thei worschipiden him as a bodili thing, and therfore not "in spirit" or not as a pure spirit oonli; and also thei worschipiden God bi ydolatrie, and therfore bi vntrouthe and so not "in trouthe." And al this Crist seid schulde be left and schulde ceese bi Crist, and so dide it. And herbi and in al this is not includid, that God excludid or for|bade the hauyng and the vce of ymagis in the maner bifore tauȝt in this present ije. parti of this book. Therfore the first proces, which the ixe. argument alleggith, Iohun iiije. capitulum., lettith no thing the hauyng and the vsing bifore seid of ymagis.
Ferthermore, that the ije. processe of Iohun iiije. capitulum. alleggid in the ixe. argument lettith not pilgrimage to be doon, y proue thus: The wordis therto allegged ben these: Womman, bileue thou to me for the hour schal come, whanne neither in this hil, (that is to seie, of Garizim,) neither in Ierusalem ȝe schulen worschipe the Fadir, et cætera. Thanne thus: Bi these wordis can not be more or other had, than that Crist prophecied the seid hil and Ierusalem to be distruyed; and so myche to be distroied, that ther schulde not be eny preier mad or eny pilgrimage maad in the seid hil or in the temple of Ierusalem. And this distruc|cioun was maad bi Vaspacian and Tite, Emperouris of Rome, the xlije. ȝeer aftir Cristis passion; but open it is, that herof may not be take that Crist therbi schulde seie or teche pilgrimage to be vnleeful, no more than if he had seid, that the hour schal come in
