which thei ouȝten haue that thei synne not,) ouȝten be waar and forbere al such craft of ymagis vsing and of pilgrimagis making. [and vsing of pilgrimagis mahing, MS. (first hand).]
The ixe. argument is this: Iohun iiije. capitulum., whanne Crist saat at the welle of Iacob and talkid with the womman Samaritan, he excludid the vce of ymagis and the vce of pilgrimage. [pilgrimagis, MS. (first hand).] Forwhi he seide to the womman thus: The tyme is come and now it is, whanne trewe worschipers schulen worschipe the Fadir in spirit and trouthe; for also the Fadir sechith such that worschipen him. God is a spirit, and it bihoueth hem that worschipen him to wor|schipe in spirit and trouthe. Thus myche Crist seide there: wherbi is excludid and wilned of Crist to be removed, that eny man schulde worschipe God bi eny outward ymagis; in as miche as he wolde ech man aftir him comyng forto be so perfit that he wor|schipe God in spirit and in trouthe of Goddis being, and not in an ymage feyned to be in Goddis stide. Also Crist in the same chapiter, speking with the same womman removed pilgrimagis. Forwhi whanne the womman had seid to him thus: I se that thou art a prophet. Oure fadris worschipiden in this hil, (that is to seie, the hil clepid Garizim,) and ȝe, (that is to seie, Iewis,) seien that at Ierusalem [ierl̛m, MS., and similarly else|where.] is a place where it bihoueth to worschipe: Iesus seide to hir thus: Womman, bileeue thou to me, for the hour schal come, whanne neither in this his [his, so the MS.; but the word should probably be expunged. It is not found in either form of Wiclif's version, from which the citation is made.] hil neither in Ierusalem ȝe schulen worschipe the Fader. Ȝe, (that is to seie, Samaritanis or dwellers in the cuntre of Samarie,) worschipen what ȝe knowen not; we,
