nts and other service of God, Knox answered: "The church
ought to do nothing but in faith, and ought not to go before, but is bound
to follow the voice of the true Pastor." The Superior replied, that "every
one of the ceremonies hath a godly signification, and therefore they both
proceed from faith, and are done in faith." Knox replieth: "It is not
enough that man invent a ceremony, and then give it a signification
according to his pleasure; for so might the ceremonies of the Gentiles,
and this day the ceremonies of Mahomet be maintained. But if that anything
proceed from faith it must have the word of God for the assurance," &c.
The Superior answereth: "Will ye bind us so strait that we may do nothing
without the express word of God? What, and I ask drink? think ye that I
sin? and yet I have not God's word for me."

Knox here telleth him, first, that if he should either eat or drink
without the assurance of God's word, he sinned; "for saith not the
Apostle, speaking even of meat and drink, that the creatures are
sanctified unto men by the word and prayer? The word is this: all things
are clean to the clean: Now let me hear thus much of your ceremonies, and
I shall give you the argument?"

But secondly, He tells him that he compared indiscreetly together profane
things with holy; and that the question was not of meat and drink, wherein
the kingdom of God consisteth not, but of matters of religion, and that we
may not take the same freedom in the using of Christ's sacraments that we
may do in eating and drinking, because Moses commanded, "All that the Lord
thy God commanded thee to do, that do thou to the Lord thy God; add
nothing to it, diminish nothing from it." The Superior now saith that he
was dry, and thereupon desireth the grey friar Arbugkill to follow the
argument; but he was so pressed with the same that he was confounded in
himself, and the Superior ashamed of him:--

Dicite Io Paean, et Io bis dicite Paean.

_Sect._ 9. As for the examples alleged by our opposites out of Scripture
for justifying their significant ceremonies, they have been our propugners
of evangelical simplicity so often and so fully answered, that here I need
do no more but point at them. Of the days of Purim and feast of dedication
I am to speak afterward. In the meanwhile, our opposites cannot, by these
examples, strengthen themselves in this present argument, except they
could prove that the feast of dedication was lawfully instituted,