dyuers fro remembring bi it the othir thing, oure witt schal falle so miche and so ofte vpon the same thing in othere wisis than as he is representing the other thing, that he schal seelde among be occupied of us as representing the othir thing. Forwhi he muste be considerid of us in manye othere maners than in the maner of representing; and therfore at the leest needis it muste falle, that he represente not to us the othir thing so ofte and so stabili, as if he were in noon other office of us to be take than in office of representing the other thing.
Now, Sir, herbi it is open that no thing is so verrili an ymage of an other thing if he haue not these iij. condiciouns, as he schulde be if he haue these iij. now seid condiciouns. And thanne ferther thus: But so it is, that no Cristen man now lyuyng hath these iij. condicions anentis the persoon of Crist in his manhode, as hath a stok or a stoon graued into the likenes of Crist hanging on a cros nakid and woundid, with othere therto purtenauncis, (as it is open ynouȝ to euery man therto weel biholding and assaiyng thoruȝ alle these iij. condiciouns to gidere;) except whanne a quyk man is sett in a pley to be hangid nakid on a cros and to be in semyng woundid and scourgid. And this bifallith ful seelde and in fewe placis and cuntrees. Wherfore no man lyuyng and walking in erthe and occupiyng him silf and occupied of othere men, as othere men lyuen and walken and occupien and ben occupied, is so perfit and so ful an ymage of Crist crucified or of Crist doing this miracle or that myracle, as graued stok or stoon therto schapun is. And her bi it is open that the iije. argument hath no quyk foot for to go. Fy! fy! fy! therfore vpon presumpcioun and obstynacie in the lay party, of whiche y herde summe seie with a strong herte, (as thouȝ he hadde be ful of kunnyng, whanne he was therof ful empti,) that a greet heresie it is for to
