and likeli. This reule is open at the fulle. Forwhi mo maners or eny other maner, dyuers from oon of these now seid ij. maners, no man can assigne and ȝeue, in which a treuthe may be knowun.
The iiije. reule is this: If a treuthe be knowe sureli and sikirli, thanne thilk kunnyng or knowing is woned be clepid intellect, science, craft, or prudence. And if a treuthe be knowun oonli bi probabilnes and likelihode and not sureli, thanne thilk kunnyng or knowing is woned be clepid opinioun vpon the mater of science, craft, or prudence; for vndirstonding of which now spokun names recours is to be had into The folewer to the donet, the [A space left in the MS. for the number.] chapiter, and therbi this present reule schal be open ynouȝ.
The ve. reule or supposicioun is this: If a treuthe which we mowe not knowe in the now bifore seid maner bi doom of resoun, withoute assercioun of an other trewe persoon, be knowen in mannys vndir|stonding bi the seid assercioun or witnessing of a trewe persoon, which assercioun is the ground of feith; thanne it is knowe bi assercioun or witnessing of God doon bi his Holi Scripture, or bi eeldist and lengist vce of bileeuyng in the Chirche, or bi godli myracle doon into witnessing of it, or bi speche of God doon bi him silf, or bi his suer messanger with|oute writing; and in ech of these caasis the knowing is holi feith or goostli feith. Or ellis it is knowe bi assercioun or witnessing of man or aungel not as messanger of God; and that, or bi his writing in storiyng or cronycleing, or bi spech of him silf, or of his messanger without writing: and in ech of these caasis is credence or worldli feith and not goostli feith, sich as is in the next maner now bifore seid. Al this is so open to be grauntid, that who euer
