do alle these same deedis bifore an ymage of God or of a Seint, sithen the auter in alle these casis is not take but as an ymage of God or of a Seint? And so takith Sent Ambrose in his Book of Mysteries and in his Book of Sacramentis, and holi Dionyse, the disciple of Poul, in his Book of the Chirchis Ierarchie. [See Ambros. De Myst., c. 8. (Op. tom. II., p. 336. Ed. Benedict.) De Sacram., lib. iv. c. 2 (id. p. 366). "Quid est enim altare, nisi forma corporis Christi?" id. lib. v. c. 2. (id. p. 374). "…." Dionys. Areop. De Eccles. Hierarch., c. iv. § 12. (Op. tom. I., p. 340. Ed. Cord.) Each of these works is doubtful or spurious.] It is also leeful and expedient [and expedient, by a later (?) hand in the margin.] a man forto knele to God, preie to God, and holde vp hise hondis to God, and make a vowe to God bifore a preest, or an othir man; and ȝit herbi thilk man so kneling takith not the preest for his God, [good, MS.] neithir he dooth tho now seid deedis to the preest. Wherfore in lijk maner, thouȝ a man do the same deedis bifore an ymage, he makith not thilk ymage therbi his God, neithir he dooth tho deedis to the ymage.
Also ferther thus: It is leeful ynouȝ a man to offre to God or to a Seint bifore an ymage of God or of a Seint, so that he offre not to the ymage but bifore the ymage. Wherfore bi lijk skile it is leeful ynouȝ forto knele and preie and bere liȝt and sette up can|delis bifore an ymage, whilis these deedis ben not doon to the ymage but to God or to a Seint. And if thou aske: "Wherto or in to what effect schulen [schulde, MS. (first hand).] suche liȝtis be born or be sett bifore ymagis?" Y answere thus: Tho liȝtis men mowe take and vse bi siȝt of hem as rememoratijf signes and mynding signes that greet cleernes of wisdom, greet solace is
