to Christ's nakedness on the cross is as insignificant as the clothing King Herod put Christ in and "a jolly argument" for the Adamites. Ridley did not dispute Hooper's main typological argument, but neither did he accept that vestments are necessarily or exclusively identified with Israel and the Roman Catholic Church. On Hooper's point about the priesthood of all believers, Ridley said it does not follow from this doctrine that all Christians must wear the same clothes. For Ridley, on matters of indifference, one must defer conscience to the authorities of the church, or else "thou showest thyself a disordered person, disobedient, as [a] contemner of lawful authority, and a wounder of thy weak brother his conscience." For him, the debate was finally about legitimate authority, not the merits and demerits of vestments themselves. He contended that it is only accidental that the compulsory ceases to be indifferent; the degeneration of a practice into non-indifference can be corrected without throwing out the practice. Things are not, "because they have been abused, to be taken away, but to be reformed and amended, and so kept still." For this point, Hooper cites 1 Corinthians 14 and 2 Corinthians 13. As it contradicts the first point above, Primus contends that Hooper must now refer to indifferent things in the church and earlier meant indifferent things in general, in the abstract. The apparent contradiction was seized by Ridley and undoubtedly hurt Hooper's case with the council. Ridley warned Hooper of the implications of an attack on English ecclesiastical and civil authority and of the consequences of radical individual liberties, while also reminding him that it was Parliament that established the "Book of Common Prayer in the church of England". Outcome of the Edwardian controversy Hooper accepted neither Ridley's rejoinder, nor the offer of a compromise. Heinrich Bullinger, Pietro Martire Vermigli, and Martin Bucer, while agreeing with Hooper's views, ceased to support him; only John a Lasco remained an ally. Some time in mid-December 1550, Hooper was put under house arrest, during which time he wrote and published A godly Confession and of the Christian faith, an effort at self-vindication in the form of 21 articles in a general confession of faith. In it, Hooper denounced Anabaptism and emphasised obedience to civil authorities. Because of this publication, his persistent nonconformism, and violations of the terms of his house arrest, Hooper was placed in Thomas Cranmer's