peple wolden preche to the lay peple so ofte and so myche as thei ouȝten do bi her office, the seid thingis whiche mowe be remembrid to the lay peple bi ymagis and bi pilgrimagis, the lay peple schulde be so sufficientli remembrid upon tho thingis, that thei schulden haue no neede neither profit at al for to haue and vse ymagis, or [or is interlineated by a later hand.] forto make pilgrimagis into the seid remembrauncis to be therbi gete and had. Wherfore it is not resonable neithir conueni|ent that the necligence of so weel wagid bischopis, preestis, and clerkis schulde be suffrid to be and con|tynue; and that the lay peple schulde be dryue bi thilk necligence of prelatis and preestis into cost and labour, and into purchasing to hem of new meenis into the same eende into whiche the diligence of preestis and clerkis bi hem costioseli founde schulde serue and strecche.
The iije. argument is this: Vein and waastful occu|pacioun it is forto make myche labour and cost forto haue and vse the sympler and vnperfiter and lasse representing ymage of a thing, whanne with lasse labour and cost mai be had the perfiter and fuller and better representing ymage of the same thing. But so it is, that ech lyuyng man is verier and per|fiter and fuller and better representing ymage of Crist and of ech Seint, than is eny vnquyk stok or stoon graued and ourned with gold and othere gay peinturis. [See The Apology for the Lol|lards, ascribed to Wiclif, p. 88.] Wherfore it is vein and waast forto make such labour and cost into the making and hauyng of suche vnquyke gay ymagis.
The iiije. argument is this: God is lijk presentli euery where, and therfore he is lijk redi for to ȝeue hise gracis and ȝiftis euery where, where euer a man
