weren blak, summe weren whijt aboue and blak bi|nethe, and summe in the contrarie maner weren blak aboue and whijt binethe; summe weren lynnen next to her skyn, and summe forberen al lynnen fro her skyn of the bodi) is not but of vnconstaunce and of vnstabilnes, of liȝtnes and vnavisidnes, and of scisme making in the oonhede of Cristen britheren; and is modir cause and occasioun of debatis and of lasse loue to be had among alle Cristen britheren to gidere, and so forth of othere yuelis.
v. CHAPITER.
FOR answere to the firste semyng skile, the ije. premysse of the argument there maad is to be denied, which ije. premysse is this: That ech religioun now had in which is vow of expropriacioun lettith, forbar|rith, and weerneth sum comaundement of God to be doon. And whanne ferther into the [the is interlineated in a later hand.] proof ther of it is argued thus: Ech such religioun lettith and weern|eth hise persoones forto do bodili almes of ricchessis deling, and also lettith and weerneth hise persoones forto releue her fadir and modir being in pouerte, and ȝit these deedis ben comaundementis of God; it is to be answerid here, that noon of these religiouns lettith tho deedis to be doon bi eny of hise persoones, as tho deedis and whanne tho deedis ben comaundementis of God to the same persoon, but as and whanne tho deedis ben noon comaundementis of God to the same persoon: and therfore noon of tho religiouns lettith hise persoones forto do eny comaundement of God.
For ferther cleering and declaring of this maad an|swere it is to wite, that ther ben ij. maners of Goddis
