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._