the same crucifix is. And that God chesith (so as now is seid) oon place bifore an other and oon ymage bifore an other, it is vndoutabili schewid and proued bifore in the place now alleggid, that is to seie, in the viije. chapiter of this ije. partie and in therof the iiije., ve., and vje. reulis or supposiciouns, whiche wolden be rehercid to ech man which wole obiecte bi the seid iiije. argument. And herbi the strengthe of the iiije. argument is leid aside.
The conceit of the comoun peple which thei hadden, that no place is holier than an other place is, and in lijk maner that noon ymage is holier than an othir ymage is, and that God chesith not more oon place than an othir, neither oon ymage more than an othir, forto helpe mannis needis the rather, hath be a ful greet lett to the comoun peple [peple is added by a later hand.] forto allowe the hauyng and the vce of ymagis and the doing of pil|grimagis. But now sithen this conceit is vndoutabili schewid to be vntrewe, it is to hope that (as bi eny strengthe of the iiije. argument) thei schulen no lenger so erre, aftir this answere schal be cleerli opened to hem.
For the more cleering of this present answere, it is to wite that a thing is holi in three maners. In oon maner (which is propir maner of speking) a thing is holi, for that it doith good moral deedis; and in this maner God is holi, and aungel is holi, and mannys soul and man is holi, if and whanne he doith eny good moral deedis. And in this maner of holines no thing is holi saue it which worchith holili, that is to seie, which wirchith bi fre choise what resoun deemeth to be doon for God: and that is to wirche morali weel. And so in this maner no place is holi, neither eny ymage is holi, neither eny other thing than which
