blamed.

That the ceremonies are not necessary in themselves our opposites
acknowledge, and that they are not necessary in respect of the church's
determination, I have proved in the first part of my dispute. Wherefore,
having no necessity in them, they ought to be abolished, when scandal is
known to arise out of them.

2. Giving and not granting that the scandal of them who were first
offended at the ceremonies was only passive, yet the using of them after
scandal is known to rise out of them, must be an active scandal, because
the keeping of a thing which is not necessary, after scandal riseth out of
it, is an active scandal, though the scandal which at first rose out of it
had been only passive, as I show in my seventh proposition.

3. The truth is, that both first and last the scandal of the ceremonies is
active and given; for an active scandal is _dictum vel factum vere malum,
aut mali speciem habens, quo auctor aliis peccandi occasionem praebet_,
say our divines.(370) An active scandal is ever a sin in him who
offendeth, _quia vel ipsum opus quod facit est peccatum, vel etiam si
habeat speciem peccati_, &c., say the schoolmen.(371) A scandal given and
faulty, _id opus aut ex se malum, aut apparentur_, say Formalists
themselves.(372)

_Sect._ 4. Now to say the least that can be said, the ceremonies have a
very great appearance of evil, and so the scandal which followeth them
shall be proved to be active. The divines of Magdeburg(373) infer from 1
Thess. v. 22, _speciem mali etiam scandala conficere_. Junius
teacheth,(374) that scandal is given, _sive exemplo malo, sive speciem
habente mali_. M. Ant. de Dominis maketh(375) the scandal sin, _Ubi quis
opere suo aliquo, vel de se malo vel indifferenti, aut bono, sed cum
specie apparentis mali, proximum inducit ad peccandum, etiamsi intentio
ipsius ad hoc non feratur._

But to discover the appearance of evil which is in the ceremonies, let us
consider with Zanchius,(376) that the appearance of evil from which the
Apostle exhorteth to abstain may be expounded two ways. First, It may be
referred to the preceding words, and so meant of prophecy and trying the
doctrine of prophets or preachers, for we should beware in this matter of
all which hath any appearance of evil, that is, from all things, _quae ab
haereticis in suam sententiam, malamque consequentiam trahi possunt_. For
example, saith Zanchius, Nestorius said, that we are saved by the blood,
not of the Son of G