we their prayars better then the pore laye mens / then for their disgysynges and ceremonies? ye and what other vertue se we in the holiest of them / then to wayte vppon dumme supersticious ceremonies ?

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