y show and splendour; and I have also
showed particularly(1323) how sundry of the ceremonies are flat contrary
to the example of Christ and his apostles and the best times.

_Sect._ 9. 9. The ceremonies make us also to conform, and like the
idolatrous Papists, whereas it is not lawful to symbolise with idolaters,
or to be like them in a ceremony of man's devising, or anything which hath
no necessary use in religion; such a distance and a dissimilitude there is
required to be betwixt the church of Christ and the synagogue of Satan;
betwixt the temple of God and the kingdom of the beast; betwixt the
company of sound believers and the conventicles of heretics who are
without; betwixt the true worshippers of God and the worshippers of idols,
that we cannot, without being accessory to their superstitious and false
religion, and partaking with the same, appear conform unto them in their
unnecessary rites and ceremonies. Durandus tells us,(1324) that they call
Easter by the Greek and not by the Hebrew name, and that they keep not
that feast upon the same day with the Jews, and all for this cause, lest
they should seem to Judaise. How much more reason have we to abstain from
the ceremonies of the church of Rome lest we seem to Romanise! But I say
no more in this place, because I have heretofore confirmed this argument
at length.(1325)

_Sect._ 10. 10. The ceremonies, as urged upon us, are also full of
superstition; holiness and worship are placed in them, as we have proven
by unanswerable grounds,(1326) and by testimonies of our opposites
themselves. Therefore were they never so indifferent in their own general
nature, this placing of them in the state of worship maketh them cease to
be indifferent.

_Sect._ 11. 11. The ceremonies against which we dispute are more than
matters of mere order, forasmuch as sacred and mysterious significations
are given unto them, and by their significations they are thought to teach
men effectually sundry mysteries and duties of piety. Therefore they are
not free nor indifferent, but more than men have power to institute; for
except circumstances and matters of mere order there is nothing which
concerneth the worship of God left to the determination of men, and this
argument also hath been in all the parts of it fully explained and
strengthened by us,(1327) which strongly proveth that the ceremonies are
not indifferent, so much as _quo ad speciem_. _Quare doctrina a nobis
tradita_ (these be Zan