vnmovable possessiouns, (as it is touchid and schewid resonabili weel bifore in this thridde partie the iiije. chapiter, and as more ther of is schewid in The book of counseilis,) therfore it is not comaundement neither counseil to eny preest in these daies forto folowe Crist in his so greet seid pouerte, neither to folewe the Apostlis in her lijk so greet pouerte: namelich as bi and for strengthe of her ensaumpling; bi cause tho circumstauncis, for which thei so ensampliden, ben not now had in us. Neuertheles, if for eny other special cause and circumstaunce now had in eny preest, (as perauenture for experience had upon his freelte forto ouer miche loue ricches,) he wole take to him sum greet pouerte, as maundement of lawe of kinde, or as counseil of lawe of kinde, it is vertuose ynouȝ to him; thouȝ it be not vertuose to an other, which is not naturali so gleymed with loue to ricchessis. And this abstenyng, which this freel man makith, is good and vertuose morali bi groundis of the lawe [of lawe, MS. (first hand).] of kinde and bi his reulis.
Who euer wole se more how the ensaumpling of Crist and of hise Apostlis biholden preestis and alle Cristene, he mai fynde fair teching ther of in the book clepid The iust apprising of Holi Scripture, in ther of the firste partie, the [A space left in the MS. for the number.] chapiter. And bi what is seid here and ther upon the ensaumpling of Crist and the ensaumpling of hise Apostlis, (for oon reule is of her alle ensaumplingis,) mai liȝtli to ech witti man be seen, that neither the ensampling of Crist him silf neither the ensaumpling of hise Apostlis (in the seid greet pouerte of abstenyng fro alle im|movable possessiouns) was ensaumpling bi wey of maundement forto hem ther yn folewe, neither bi wei of counseil to alle preestis: sithen not lijk circum|stauncis
