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Yee and how cometh it that a poore laye man hauinge wife and
.xx. children and not able to fynde them / though
all his neybours
know his necessite / shall not gett with bedgynge
for Christes sake / in a longe somers daye / ynough to fynde
them .ij. dayes honestly / when iff a disgysed monster come /
he shall with an houres lyenge in the pulpit / gett ynough to
fynde .xxx. or .xl. sturdy lubboures a moneth longe / of which
the weakest shalbe as stronge in the bely when he cometh vn to
the manger / as the mightiest porter in the weyhousse or best
courser that is in the kynges stable? Is ther any other cause
then disgisynge and ceremonyes? For the dedes of the ceremonies
we count better then the dedes which god commaundeth to be done
to our neyboure at his nede. Who thinketh it as good a dede to
fede the pore / as to stecke vpp a candle before a poste or as
to sprencle him selfe with holy water? Nether is it possible to be other wise / as longe as the significacion is lost. For what
other thinge can the people thinke / then that soch deades
beordeyned of god / and because as it is euident / they serue
not our neyboures nede / to be referred vn to the person of god
and he though he be a
spirite / yet serued therwith? And then he can not
but forth on dispute in his blynde reason / that as god is
greater then man / so is that dede that is appoynted to serue
god greater than that whych serueth man. And then when it is
not possible to thinke them ordeyned for
nought / what can I
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